Relativism and Reflexivity

This paper develops a version of the self-refutation argument against relativism in the teeth of the prevailing response by relativists: that this argument begs the question against them. It is maintained that although weaker varieties of relativism are not self-refuting, strong varieties are faced by this argument with a choice between making themselves absolute (one thing is absolutely true - relativism); or reflexive (relativism is 'true for' the relativist). These positions are in direct conflict. The commonest response, Reflexive Relativism, is shown to be vulnerable to an iterated version of the self-refutation argument. As a result, Reflexive Relativism possesses only the appearance of content, being either incoherent, or a regressively disguised version of Absolute Relativism. Concluding remarks on Absolute Relativism acknowledge this to be a bare, formal possibility, but claim that in fact it must represent one of a range of weaker varieties of relativism that alone remain tenable.     

Corporeal awareness and proprioceptive sense of the phantom

Phantom limb perception almost invariably follows limb amputation, and can be characterized by various corporeal and proprioceptive qualities. We report a study of 283 amputees, which administered a structured questionnaire to systematically determine the relative frequency and nature of various bodily aspects of phantom limb perception. These include the size, shape, posture, and telescoping of the phantom; exteroceptive sensations of itch, touch, pressure, vibration, temperature, and ‘electric’ sensations; and prosthesis embodiment. Phantom limbs were generally found to be characterized by properties that parallel those of the intact body, although with anatomically impossible configurations sometimes being perceived. We suggest that both the internal limb image and limb schemata play a significant role in the continued perception of phantom limbs.     

Pragmatic Reflexivity in Self-defeating and Self-justifying Expressions

Self-defeating and self-justifying expressions are reflexive insofar as they pertain to themselves. However, the reflexivity involved is often pragmatic, i.e., does not entirely depend upon the logical properties of what is expressed but also upon the expressive act. In this paper I present a general account of pragmatic reflexivity and apply it to some familiar self-defeating and self-justifying expressions in epistemology. This application indicates some important, if often neglected features of the epistemological issues involved. The account I defend suggests that epistemology is particularly sensitive to pragmatic reflexivity since what epistemologists do, i.e., inquire, theorize, and defend theories, is also the subject of the inquiry and resultant theories.

Corporeal Archetypes and Power: Preliminary Clarifications and Considerations of Sex

An examination of animate form reveals corporeal archetypes that underlie both human sexual behavior and the reigning Western biological paradigm of human sexuality that reworks the archetypes to enforce female oppression. Viewed within the framework of present-day social constructionist theory and Western biology, 1 show how both social constructionist feminists who disavow biology and biologists who reduce human biology to anatomy forget evolution and thereby forego understandings essential to the political liberation of women.     

A Behavior-Analytic Approach to Behavioral Reflexivity

The Psychological Record - The purpose of this paper is to examine the issue of behavioral reflexivity from a behavior-analytic perspective. Two quotations from behavioral researchers are first...     

Existential Transcendence in Late Modernity: Edgework and Hermeneutic Reflexivity

Increasing attention to existentialist thought by criminologists and other social scientists in recent decades has created an opportunity to envision new possibilities in critical theoretic inquiry that extend well beyond the classical formulations of this tradition. In this essay, I draw on existentialist ideas to outline a critical perspective rooted in recent developments associated with Ulrich Beck’s notion of “risk society” and the related theory of reflexive modernization. I argue that, though the detraditionalization consequences of reflexive modernization give greater scope to agency in the risk society, transcendence in the existentialist sense is found in the hermeneutic reflexivity one experiences in high risk practices I call “edgework”. Finally, I explore several options for using existential transcendence in hermeneutic reflexivity as a reference for critical analysis and, in doing so, suggest an alternative to Beck’s own critical approach—cosmopolitanism—as a foundation for a critical theory of the second modern social order.     

Symposium Introduction: Reflexivity in Life Designing Interventions

This article introduces the Symposium on Reflexivity in Life Design Interventions. Eight articles report studies of counseling processes and client operations during life design interventions as well as client feedback during subsequent Interpersonal Process Recall interviews. The Symposium concludes with comments on and discussion of the studies.     

Hobbes's Challenge to Descartes,Bramhall and Boyle: A Corporeal God

This paper brings new work to bear on the perennial question about Hobbes's atheism to show that as a debate about scepticism it is falsely framed. Hobbes, like fellow members of the Mersenne circle, Descartes and Gassendi, was no sceptic, but rather concerned to rescue physics and metaphysics from radical scepticism by exploring corporealism. In his early letter of November 1640, Hobbes had issued a provocative challenge to Descartes to abandon metaphysical dualism and subscribe to a ‘corporeal God’; a provocation to which the Frenchman angrily responded, but was perhaps importantly influenced. Hobbes's minimal realism was consonant with atheism, to which Descartes felt he was being forced. Moreover, Hobbes was unrelenting in his battle against Cartesian dualism, for which he saw Robert Boyle's experimental science as a surrogate.     

孤独症与镜像神经元

孤独症是起始于婴幼儿时期的由脑功能障碍引起的长期发展性障碍,有3种典型的症状:社会交往与言语沟通障碍及出现刻板僵化行为.孤独症的病因复杂,镜像神经元的发现和研究,使得研究者有望揭开孤独症症状背后的神经机制,并为孤独症的诊断和治疗予以新的启发.     

Conditional relations by monkeys: Reflexivity, symmetry, and transitivity

Two cynomolgous macaques categorized six colors into two groups of three after conditional discrimination training (zero-delay symbolic match-to-sample). The procedures resulted in the establishment of relations among the elements of each set-relations that were not specifically trained and that can be characterized by the properties of reflexivity, symmetry, and transitivity. Each set of colors was related to a characteristic pattern of responding: One response pattern involved temporal duration (press and hold the response keys); the second response pattern entailed repeated pressing and releasing of the response keys (fixed ratio 8). Six combinations of two colors were trained, three combinations from each set. After discriminative performance stabilized for each monkey, they were tested with 10 additional color combinations, all of which differed from the training combinations. The conditional relations established between test combinations can be characterized as stimulus equivalence. The training procedures were analogous to the procedure of using category names, and have implications for understanding the function of language in the formation of equivalence classes.     

Process, Content, and Feminist Reflexivity: One Researcher's Exploration

This article explores the unraveling of the relationship between research methodology, process, and content as revealed through my own feminist research project. I examine the evolution of my research process with one participant from a larger study, as I sought to better understand a story she told about racism. First, I address the theoretical underpinnings of feminist reflexivity and research, which challenge traditional paradigms. Next, I present the participant's (a white family day care provider's) story about racism in her practice which was revealed during an interview process. Subsequently, I present a second dialogue around the story in which we (researcher and participant) later engaged. In the process, I analyze my struggles, as a researcher trained in positivist methods, to engage in reflexive research methods. Finally, I evaluate the gains made for me as a researcher in the process and content of research conducted with a feminist reflexive frame and suggest their utility in deconstructing White racism.     

Self-Awareness without a Self: Buddhism and the Reflexivity of Awareness

In this paper, I show that a robust, reflexivist account of self-awareness (such as was defended by Dignāga and Dharmakīrti, most phenomenologists, and others) is compatible with reductionist view of persons, and hence with a rejection of the existence of a substantial, separate self. My main focus is on the tension between Buddhist reflexivism and the central Buddhist doctrine of no-self. In the first section of the paper, I give a brief sketch of reflexivist accounts of self-awareness, using the Buddhist philosopher Dharmakīrti as my example. In the next section, I examine reductionism as it relates to accounts of the self. I then, in the third section, argue that a reductionist account of persons can account for the unique features of first-person contents and our deep and multi-layered sense of self.