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.     

Reflexivity in pigeons

A recent theory of pigeons' equivalence-class formation (Urcuioli, 2008) predicts that reflexivity, an untrained ability to match a stimulus to itself, should be observed after training on two "mirror-image" symbolic successive matching tasks plus identity successive matching using some of the symbolic matching stimuli. One group of pigeons was trained in this fashion; a second group was trained similarly but with successive oddity (rather than identity). Subsequently, comparison-response rates on novel matching versus mismatching sequences with the remaining symbolic matching stimuli were measured on nonreinforced probe trials. Higher rates were observed on matching than on mismatching probes in the former group. The opposite effect--higher rates on mismatching than matching probes--was mostly absent in the latter group, despite being predicted by the theory. Nevertheless, the ostensible reflexivity effect observed in former group may be the first time this phenomenon has been demonstrated in any animal.     

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.     

Reflexivity in Counterspaces Fieldwork

Reflexivity is an important tool for navigating ethically important moments in fieldwork. It may be particularly useful in situations where the researcher has the potential to undermine the conduct of the study and/or the well‐being‐enhancing role of counterspaces. In this article, I explore my use of reflexivity to traverse ethically important moments I encountered while investigating a counterspace for African‐American youth who had been incarcerated. The ethical challenge concerned whether and how to continue this study in light of realizing that I held implicit biases toward the research participants. I describe my process for arriving at a decision and propose key considerations for the use of reflexivity in supporting ethical fieldwork within counterspaces.     

Corporeal Objects and the Interdependence of Perception and Action

This paper is about how action and perception are related in self–awareness. The main positive claim is that bodily awareness may consist in perceptual experiences that are sufficient to provide corporeal objects with introspective self–awareness. The short–term goal is to examine the grounds and motivations for strong versions of the claim that the self–awareness of corporeal objects is dependent on the exercise of their agency. As examples of 'patient perceivers' show, we should not underestimate the resources that perceptual experience alone offers to corporeal selves.     

Corporeal illusions in chronic spinal cord injuries

While several studies have investigated corporeal illusions in patients who have suffered from a stroke or undergone an amputation, only anecdotal or single case reports have explored this phenomenon after spinal cord injury. Here we examine various different types of bodily misperceptions in a comparatively large group of 49 people with spinal cord injury in the post-acute and chronic phases after the traumatic lesion onset. An extensive battery of questionnaires concerning a variety of body related feelings was administered and the results were correlated to the main clinical variables. Six different typologies of Corporeal Illusion emerged: Sensations of Body Loss; Body-Part Misperceptions; Somatoparaphrenia-like sensations; Disownership-like sensations; Illusory motion and Misoplegia. All of these (with the exception of Misoplegia) are modulated by clinical variables such as pain (visceral, neuropathic and musculoskeletal), completeness of the lesion, level of the lesion and the length of time since lesion onset. In contrast, no significant correlations between bodily illusions and personality variables were found. These results support data indicating that at least some cognitive functions (in particular the body, action and space representations) are embodied and that somatosensory input and motor output may be necessary to build and maintain a typical self-body representation.     

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...     

Reflexivity in Teams: A Review and New Perspectives

Team reflexivity posits that the extent to which teams reflect upon and adapt their functioning is positively related to team performance. While remarkable progress has been made to provide evidence of this relationship, the underlying framework is missing elements of current theoretical streams for analyzing and describing teamwork, leaving the diversity of effects of team reflexivity often untouched. In this article, we present an update for this framework, by reviewing previous research on reflexivity, addressing gaps in the literature, and revising the original model by integrating feedback and dynamic team effectiveness frameworks for describing temporal developments of reflexivity. We furthermore propose a new dimensional structure for reflexivity, relying on prior work conceptualizing teams as information-processing systems that learn and advance through social-cognitive elements. Our model is therefore not only suitable for explaining the diverse set of relationships between team reflexivity on outcomes, but also provides valuable directions for viewing reflexivity as process that takes place during both transition and action phases of teamwork. We conclude with implications for managers, identify limitations, and propose an agenda for further research into this area. This article contributes an extended perspective relevant for further theory development and for effectively managing reflexivity in teams.     

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.     

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.