How We Hurt The Ones We Love

Paradoxically, the practical necessity of love seems to combine the personal character of psychological necessity with the inescapable and authoritative quality of moral necessity. Traditionally, philosophers have avoided this paradox by treating love as an amalgam of impersonal evaluative judgments and affective responses. On my account, love participates in a different form of practical necessity, one characterized by a non‐moral yet normative type of expectation. This expectation is best understood as a kind of second‐personal address that does not support derivative third‐personal demands. It is revealed when we react with hurt feelings instead of resentment upon its disappointment.     

Gerard Manley Hopkins on Planet Earth

Nineteenth-century Jesuit priest and poet, Gerd Manley Hopkins (1844–89), produced poems on natural themes which were not only revolutionary for their structure and style but also disctinctive and forward-looking for their treatment of the environment. In these poems, he presents nature as intrinsically (rather than instrumentally) valuable, God as concerned with the salvation not only of humans but of the environment, and humankind as responsible noy only for polluting the Earth but for participating in its salvation. Christian poets of the twenty-first century need to hees and follow Hopkin's example.     

Why We Walk the Way We Do

By using inverse dynamics and forceplate recordings, this study established the principle of oscillating systems and the influence of gravity and body parameters on the programming of the gait parameters, step frequency and length. Calculation of the ratio of the amplitude of the center of mass (CM) and the center of foot pressure (CP) oscillations yielded an equation and established a biomechanical constant, the natural body frequency (NBF). NBF appears to be an absolute invariant parameter, specific to human standing posture and gait in terrestrial gravity, which influences the relative positions of CM and CP and whose value separates the frequency bands of standing posture from those for gait. This equation was tested by using the experimental paradigm of stepping in place and then used in calculating the magnitude of CM oscillations during gait. The biomechanical analysis of the experimental observations allows one to establish the relationships between body parameters and gravity and the central programming of locomotor parameters.     

Planet Braitenberg: Experiments in virtual psychology

Braitenberg vehicles are simple robotic platforms, equipped with rudimentary sensor and motor components. Such vehicles have typically featured as part of thought experiments that are intended to show how complex behaviours are apt to emerge from the interaction of inner control mechanisms with aspects of bodily structure and features of the wider (extra-agential) environment. The present paper describes a framework for creating Braitenberg-like vehicles, which is built on top of a widely used and freely available game engine, namely, the Unity game engine. The framework can be used to study the behaviour of virtual vehicles within a multiplicity of virtual environments. All aspects of the vehicle’s design, as well as the wider virtual environment in which the vehicle is situated, can be modified during the design phase, as well as at runtime. The result is a general-purpose simulation capability that is intended to provide the foundation for studies in so-called computational situated cognition—a field of study whose primary objective is to support the computational modelling of cognitive processes associated with the physically-embodied, environmentally-embedded, and materially-extended mind.     

What We Deserve, and how We Reciprocate

Samuel Scheffler says, “none of the most prominent contemporary versions of philosophical liberalism assigns a significant role to desert at the level of fundamental principle.” To the extent that this is true, the most prominent contemporary versions of philosophical liberalism are mistaken. In particular, there is an aspect of what we do to make ourselves deserving that, although it has not been discussed in the literature, plays a central role in everyday moral life, and for good reason. As with desert, reciprocity inspires skepticism. What Allen Buchanan calls justice as reciprocity implies that duties of justice obtain only among those who can do each other favors. So characterized, justice as reciprocity is at best only a part of justice – a part that is silent on duties between people who have no favors to offer each other. Still, the more modest root idea of reciprocity – the idea that returning favors is at very least a good thing – remains compelling. What can we say on behalf of this root idea? This article is part of a larger work on the elements of justice. Both parts of it begin with and build on James Rachels’ seminal paper “What People Deserve.”     

Why We Do Not See What We Feel

Of all of Berkeley's claims about perception, perhaps the most unusual is his assertion that we do not see the numerically same objects we feel. Ideas are radically heterogeneous. The question I seek to answer is why Berkeley thought this thesis true. Traditional accounts hold that Berkeley was forced into accepting heterogeneity by his views concerning either distance or abstraction, but careful analysis reveals these to be mistaken. I conclude that how Berkeley thought of the ontic status of ideas finishes the incomplete picture provided by traditional accounts, and supplies us with a better under-standing of his views on perceptual heterogeneity.     

On What We are and How We Persist

This article defends novel approaches to what we are and how we persist. First it is claimed that we have disjunctive persistence conditions: we can persist by way of either biological continuity or psychological continuity. Then it is claimed that we are neither human beings nor persons essentially. Rather, we are essentially bio‐psycho‐continuers, a concept to be explained along the way. A variety of objections are considered and found wanting.     

From the Same Planet: Reply to Commentaries

This reply offers clarification of the author's thesis. What was originally a reciprocal, pleasurable experience for each sex of mutual interpenetration with the preoedipal mother devolves into a split, gendered polarity. The specific form this takes for a boy—repudiation of identification with the mother and with maternal qualities—is seen to be detrimental to male development. I theorize a culturally normative, gender-specific neurosis caused not by maternal care but by the difficulty in male development of continuing to incorporate the surplus pleasures of maternal penetration given a problematic model of masculinity. My aim in “Unlawful Entry” is not to reverse gendered power relations but to forward their elimination.     

The Times We Sizzle,and the Times We Sigh: The Multiple Erotics of Arousal,Anticipation, and Release

This paper explores the perspective that an optimal degree of sexual frustration is an absolutely necessary and irreducible dimension of sexual excitement and pleasure. The pleasure, in fact, is predicated on actual enjoyment of the frustration, of being able to tolerate mounting bodily arousal, excitement, and tension without any guarantee of immediate satisfaction and release. The author explores the particular object relational implications of this unique aspect of sexual experience, elaborating a model that suggests two different interacting but separate subsystems of erotic fantasy, in interaction with very different self/ other configurations. The first of these self/other organizations is organized and defined by moments of sexual arousal and yearning, whereas the second occurs around those defined by satisfaction, pleasure, and release. An extended clinical example is provided.     

The Moral Animal: Why We Are the Way We Are: The New Science of Evolutionary Psychology (Book)

The growth of religious psychology with specific reference to the Malay people as the majority culture is discussed. This article describes attitudes of the Malays toward religion, and reviews related programs and developments in Malaysian universities and institutes. It covers contents of major seminars and conferences held in recent years; the application of religious psychology in the general Malay population and an analysis of some problems and prospects relevant to the general psychology of religion area. The article concludes that, although psychology of religion does not exist here in the Western sense, immense opportunities exist for psychological research on religion. Suggestions for improving the psychology-religion interface are given.