Topics on the bordergrounds of action∗

The psychological conceptualization of phenomena involves characteristic explanations of animal movement. Conscientious attention to this fact results in a kind of behaviorism I call ‘conceptual epiphenomenalism’. This doctrine at once explains the characteristic ‘opacity’ of psychological predicables and helps to show the way around difficulties opacity is felt to create, and it also frees our thinking from the tyranny of the distinction between necessity and contingency, too often misapplied to facts rather than to things said or thought. An important challenge to conceptual epiphenomenalism is to account for the facts of introspective certainty and privileged testimony. This challenge can be met by identifying the nature of and displaying the behavioral conditions for the various grades of self‐consciousness or reflective knowledge. The methodology of conceptual epiphenomenalism is schematically applied to elucidate first the general conception of animal action and then a variety of phenomena plausibly thought to be exponible by reference to the conception of action, specifically the broader category of animal behavior, intention, and hoping and wishing.     

Are you afraid of the dark? Notes on the psychology of belief in histories of science and the occult

Abstract

The popular view of the inherent conflict between science and the occult has been rendered obsolete by recent advances in the history of science. Yet, these historiographical revisions have gone unnoticed in the public understanding of science and public education at large. Particularly, reconstructions of the formation of modern psychology and its links to psychical research can show that the standard view of the latter as motivated by metaphysical bias fails to stand up to scrutiny. After highlighting certain basic methodological maxims shared by psychotherapists and historians, I will try to counterbalance simplistic claims of a ‘need to believe’ as a precondition of scientific open-mindedness regarding the occurrence of parapsychological phenomena by discussing instances revealing a presumably widespread ‘will to disbelieve’ in the occult. I shall argue that generalized psychological explanations are only helpful in our understanding of history if we apply them in a symmetrical manner.     

The bifactor structure and the “dark nomological network” of the State Self-Esteem Scale

The State Self-Esteem Scale (SSES) measures transient feelings of self-worth. The SSES has been hypothesized to possess a number of latent structures, ranging from one to three factors. The present study compared these putative structures along with a newly hypothesized bifactor structure (i.e., one global factor, three subfactors). Results offered greatest support for the bifactor model. A secondary goal was to further assess the nomological network surrounding state self-esteem by examining correlations involving an expanded measure of basic personality (i.e., the HEXACO), Dark Triad traits, and sexual attitudes and behaviors. In general, these correlations were consistent with the theoretical portrait of state self-esteem and were also consistent with correlations involving trait-level self-esteem. Most notably, however, scores on the SSES consistently correlated negatively with measures of the Dark Triad traits, suggesting a possible theoretical distinction between state- and trait-level self-esteem.     

Schiller and the Dance of Beauty∗

In the first volume of his Spinoza and Other Heretics entitled The Marrano of Reason, Yovel proposes a different cultural context for the study of Spinoza: the Marrano mentalité. Living as crypto‐Jews in a Catholic Iberian world, the Marranos developed a certain life‐style that had specific religious and literary modes of expression: heterodox tendencies, the use of equivocation, and the zealous search for salvation, which often assumed secular forms. These Marrano traits are, Yovel claims, found in Spinoza as well, who was the son of a Marrano and brought up in the Marrano milieu of the Amsterdam Jewish quarter. In this essay I challenge this interpretation of Spinoza by stressing both the generally orthodox character of Marrano religiosity and the significant differences between Spinoza and the few Marrano heretics by whom he was supposedly influenced. I argue that Spinoza not only rejected Marrano orthodoxy but was already inhabiting an intellectual framework that differed considerably from the marginal deviant Marrano pattern that Yovel focuses upon.     

Note on the “Semantic” and the “Absolute” concept of truth

Philosophical Studies -     

Note on the “semantic” and the “absolute” concept of truth

Philosophical Studies -     

Ambiguous Individuality: Georg Simmel on the “Who” and the “What” of the Individual

The essay discusses the philosopher and sociologist Georg Simmel’s theorizing about the individual. Whereas it is typically within the context of the modern metropolis and the mature money economy that Simmel’s ideas have been discussed in the secondary literature, I render those ideas in another light by addressing the ontological and existential issues crucial to his conception of the individual. In Simmel, the individual is divided between the “what” and the “who,” between the qualities which make one something individual and one’s non-repeatable and finite existence which makes one someone singular. I argue that whereas the first dimension can be understood sociologically, in terms of social relations, the latter is not accessible to sociology as such, but must be treated philosophically. Therefore, if we wish to address this duality that lies at the heart of individuality, a “philosophical turn” for sociology is called for.

Is the sunny side up and the dark side down? Effects of stimulus type and valence on a spatial detection task

In verbal communication, affective information is commonly conveyed to others through spatial terms (e.g. in “I am feeling down”, negative affect is associated with a lower spatial location). This study used a target location discrimination task with neutral, positive and negative stimuli (words, facial expressions, and vocalizations) to test the automaticity of the emotion-space association, both in the vertical and horizontal spatial axes. The effects of stimulus type on emotion-space representations were also probed. A congruency effect (reflected in reaction times) was observed in the vertical axis: detection of upper targets preceded by positive stimuli was faster. This effect occurred for all stimulus types, indicating that the emotion-space association is not dependent on sensory modality and on the verbal content of affective stimuli.     

Darkness on the Edge of Town: Visual Criminology and the “Black Sites” of the Rural

“Black” has long been employed to inspire or communicate horror, isolation and dread. Employed the state and capital, from the CIA and municipal police departments to corporations, the “black site” is a geography that conceals the knowledge of its own existence and boundaries. “Rurality” is a spatial concept characterized by the unknown and the blurred edges of its own temporal and material existence. Taking the common rural prison and Contained Animal Feeding Operations (CAFOs) as examples of rural “black sites”, we contend that efforts to render them visible can be enhanced by the lessons of paranormal/spirit photography.     

Comments on “Presentism and Diversity in the History of Psychology”

There is a need to understand what motivates claims of priority over insights, concepts or methods of psychology. Such claims are prompted by a sense of pride in saying that “my” ancestors got it before “their” ancestors. The right of any culture, or anybody for that matter, to define the label “psychology”, or to decide what psychology is or should be about is questionable.     

“If I could burn the space”: on homelessness and the collapse of subjectivity in S.Y. Agnon’s A Guest for the Night*

A Guest for the Night, one of Agnon’s greatest novels, has long been considered to have dealt with the demise of Jewish Eastern Europe, Zionism and the art of the novel. This article offers a different reading, showing Agnon’s novel as a radical work that may have greatly exceeded its author’s intentions. Focusing on the irony directed at the novel’s narrator, I claim that A Guest for the Night calls on its readers to reconsider common premises regarding the history and politics of Eretz Israel/Palestine.     

I. Frege and the rise of analytic philosophy∗

Since the beginning of the ‘eighties of the present century, a circle of relatively young American sociologists who are followers of Jeffrey Alexander are making energetic and spectacular efforts to supply sociology with a uniform and comprehensive theoretical framework by continuing Talcott Parsons' lifework. The present article is an appreciation of Alexander's achievements in the justification of a general sociological theory (especially a theory of action and social order) while pointing to objections that can be raised against the character of his theory. A scrutiny of Alexander's metatheoretical deliberations and of his interpretations of sociological classics such as Marx, Durkheim, Weber, and Parsons reveals that Alexander's metatheoretical frame is not flexible enough to actually reconstruct the problem situation of the classics. Pointers are given toward a theory of action that is not subject to the antinomy of utilitarianism and normativism, so that it is more adequate and appropriate to the heritage of the sociological classics, both from a theoretical and an interpretative angle.     

From “disciplined subjectivity” to “taming wild thoughts”: Bion's elaboration of the analysing instrument

Abstract

Freud encouraged the analyst to use his unconscious “as an instrument of the analysis,” but did not elaborate on how this should be done. This recommendation opened the door to a consideration of unconscious communication between the analyst and patient as an intersubjective exchange. Both Wilfred Bion and Erik Erikson emphasised the importance of the analyst's intuition, and the author compares and contrasts these two approaches. Erikson advocated a more cautious attitude regarding the analyst's subjectivity, while Bion promoted a broader application of the analyst's various private reactions to the analysand. A brief vignette from the analysis of a five-year-old boy is offered to illustrate the importance of the analyst's reveries, the mutual process of containment and transformation between analyst and patient, and the co-creation of an analytic narrative.