Man The Rational Animal?

This paper considers well known results of psychological researchinto the fallibility of human reason, and philosophical conclusionsthat some have drawn from these results. Close attention to theexact content of the results casts doubt on the reasoning that leadsto those conclusions.     

Is Socrates Essentially a Man?

Philosophical Studies -     

Kant’s Better Man and the Confucian Junzi

This essay attempts to compare Kant’s better man and the Confucian junzi in the Zhongyong, and argues that Kant’s idea of the better man, which expresses human self-improvement in ultimate freedom, is in fact a conception very similar to that of the Confucian junzi, which denotes an ideal human being in cheng. Kant attributes the lack of emphasis on self-improvement in Western culture to the Christian conception of grace, and demonstrates the possibility of self-improvement on the ground of ultimate freedom. We may call this treatment “the Confucian solution” in Kant’s thought. My intention is to explicate the conceptual commonality between the better man and the junzi and demonstrate the Confucian element in Kant’s religious thought.     

The Problem of das Man—A Simmelian Solution

Current interpretations of Heidegger's notion of das Man are caught in a dilemma: either they cannot accommodate the ontological status Heidegger accords it or they cannot explain his negative evaluation of it, in which it is treated as ontic. This paper uses Simmel's agonistic account of human sociality to integrate the ontological and the ontic, indeed perjorative aspects of Heidegger's account. Section I introduces the general problem, breaks the exclusive link of Heidegger's account to Kierkegaard and delineates the general form of a solution. Section II then sketches Simmel's conception of sociology and sociality. Section III determines what Heidegger is trying to do in Chapter Four of Division I in Being and Time in order to formulate a strictly ontological account of das Man. Section IV uses Simmel's account of sociality to build into this ontological account an inherent tendency to display the negative features Heidegger ascribes to das Man. In conclusion, section V points to how the proposed account of das Man intimates the character of fundamental ontology as nascently a form of critical theory. It also explains the extent to which Heidegger's perjorative characterisations of das Man and the Man-selbst are legitimate.     

《Unit2 Lesson 9 Peking Man》教学设计

一、课题概述 本单元主要以学习“行为动词过去式”为主进行编排,承接第一单元以be动词变化为主的一般过去时态进行学习。本课集中学习北京猿人生存的时间、地点以及衣食住行等方面的内容,结合学生学情进行对文本材料的二度整合,设计了新的语篇。本课旨在让学生掌握一般过去时这个时态的用法,但语篇内容复杂、枯燥,句子偏长,所以笔者充分利用多媒体与教学内容进行有效地整合,挖掘课程资源,尽量为学生创设情景,为他们提供自我展示的舞台,激发学生了解人类的发展史,让他们在不知不觉中学习英语,运用英语。     

Message from a “Not So Wise Old Man”

At the start of the academic year, the C. G. Jung Institute of Los Angeles has a Welcome Dinner during which the community gathers and is introduced to the new candidates training to become Jungian analysts and the new interns who work at the Kieffer E. Frantz Clinic, the first clinic to offer Jungian analysis on a sliding-fee scale. The staff is also invited to this event, held at a local restaurant with a large banquet room. It has become a tradition to invite a senior analyst to share their wisdom. Here is the talk given by Glenn Foy, the Institute's oldest member, at almost 97 years old.     

Tyrannized Souls: Plato's Depiction of the ‘Tyrannical Man’

In book 9 of Plato's Republic, Socrates describes the nature and origins of the ‘tyrannical man’, whose soul is said to be ‘like’ a tyrannical city. In this paper, I examine the nature of the ‘government’ that exists within the tyrannical man's soul. I begin by demonstrating the inadequacy of three potentially attractive views sometimes found in the literature on Plato: the view that the tyrannical man's soul is ruled by his ‘lawless’ unnecessary appetites, the view that it is ruled by sexual desire, and the view that it is ruled by a lust for power. I then present my own account. On the view I defend, the tyrannical man's soul is to be understood as ruled by a single, persistent, powerful desire for bodily pleasure: as much as he can get, and however he can get it. Finally, I show how understanding the tyrannical man's soul in the way I recommend helps resolve some commonly expressed concerns about this part of the Republic. I suggest, on this basis, that Plato's procedure in constructing his catalogue of corrupt cities and souls in Republic 8 and 9 was more carefully thought out and systematic than has sometimes been supposed.     

Cross-National Identity Transformation: Becoming a Gay ‘Asian-American’ Man

Prior to moving to the U.S., the author, a gay Japanese man, was secure in his multiple identities. After the cross-national transition to the U.S., however, he confronted unique and particular challenges in negotiating his multiple identities. As a foreigner, adopting the cultural discourse of the gay Asian-American identity as a way of life shocked and surprised him—especially because of the ways in which others communicated with him. In particular, others generally viewed his identity expression as reinforcing the stereotypical image of gay men and failing to conform with the social perception of Asian-Americans. Also, the racialized and gendered image of gay Asian-American men became a conflict in his interactions with gay and bisexual men because its image did not fully represent who he is. Being trapped by his dual-identity conflict, he faced difficulty in negotiating performative aspects of gay Asian-American male identity construction. At the same time, this contradiction became an opportunity for him to (de)construct his dual identity conflict and to finally name himself with such labeling. This analysis employs autoethnography to explore the author’s cross-national transformation process of becoming a gay Asian-American man. Finally, this analysis intends to link his personal experience and the cultural and social experiences of gay Asian-American male identity.     

Freud’s Wolf Man: A Case of Successful Religious Sublimation

This article focuses on Freud’s view that the case of Sergei Pankejeff, commonly known as Wolf Man, is an example of an unsuccessful religious sublimation. Freud focuses on the efforts by Sergei’s mother and his nurse to educate him in the Christian faith. He points out that, although these efforts were successful in making him into a piously religious boy, they contributed to the repression of his sexual attraction to his father, the arrest of his psychosexual development, and to an obsessional neurosis reflected in blasphemous thoughts and compulsive acts of religious piety. The authors suggest, however, that there was one feature of his early religious behavior that reflected a successful religious sublimation and explain why it was successful. They conclude that even small children may experience a successful religious sublimation.     

Images of Old Men’s Masculinity: Still a Man?

Relatively little attention has been paid to later life masculinities. Separate studies were designed to identify the commonly held images of old men and then determine whether or not an old man is perceived as a man or more in terms of a gender-neutral elderly person. The first assessed the commonly held images of positive and negative later life masculinities. A second study examined if old men’s gendered character was perceived similarly in comparison to a young man or an old woman. Findings from the studies revealed age expectations and masculinity norms jointly affected people’s images of old men. Old men were favorably described more often than negatively stereotyped, and there was evidence of distinct late life masculinity expectations.     

Blind Man’s Bluff: The Basic Belief Apologetic as Anti-skeptical Stratagem

Today we find philosophical naturalists and Christian theists both expressing an interest in virtue epistemology, while starting out from vastly different assumptions. What can be done to increase fruitful dialogue among these divergent groups of virtue-theoretic thinkers? The primary aim of this paper is to uncover more substantial common ground for dialogue by wielding a double-edged critique of certain assumptions shared by `scientific' and `theistic' externalisms, assumptions that undermine proper attention to epistemic agency and responsibility. I employ a responsibilist virtue epistemology to this end, utilizing it most extensively in critique of Alvin Plantinga’s Warranted Christian Belief (2000). Epistemological externalism presages, I also argue, a new demarcation problem, but a secondary aim of the paper is to suggest reasons to think that `responsibilist externalism,' especially as glossed in virtue-theoretic terms, provides its proponents with the ability to adequately address this problem as we find it represented in a potent thought-experiment developed by Barry Stroud.     

Strawson or Straw Man? More on Moral Responsibility and the Moral Community

In a recent article in this journal, I argued against the popular twofold Strawsonian claim that there can be no moral responsibility without a moral community and that, as a result, moral responsibility is essentially interpersonal. Benjamin De Mesel has offered a number of objections to my argument, including in particular the objection that I mischaracterized Strawson’s view. In this article, I respond to De Mesel’s criticisms.     

Does Thor ask Iron Man for Help? Examining Help-Seeking Behaviors in Marvel Superheroes

Men seek help for problems less often and more hesitantly than women across a wide range of contexts. While there are many potential sources for this gender discrepancy, one possibility is that masculine attitudes and behaviors discourage help-seeking behaviors and create help-seeking barriers. As the superhero genre often changes over time to reflect current social attitudes, the current study explores patterns, contexts, and rewards of help-seeking behaviors portrayed by men in a genre of media frequently consumed by men: superhero films. Twenty-three Marvel Cinematic Universe films were coded for superhero men’s help-seeking behaviors, as well as patterns in context and outcomes around help seeking. Overall, we found that superhero men displayed the help-seeking behaviors of approaching problems and collaboration with others most often, followed by the maladaptive coping strategy violence. In addition, help-seeking behaviors were most often displayed when the superhero was acting in his personal/self, capacity and superhero men were most often confronted with physical problems. Furthermore, we found that most of the help-seeking behaviors coded were rewarded only about half of the time. Finally, we found several differences in patterns of help-seeking displayed by various specific heroes. Other patterns and implications are discussed.

     

Sexless Piety or a Man's Man? Notes on the cinematic representation of Jesus

The cinematic representation of Jesus reflects issues current in both popular piety and contemporary theology. However most critiques fail to engage with the portrait of Jesus that arises if one considers and takes seriously the notion of Jesus as ‘leading man’. This article seeks to engage with three issues that arose out of teaching a ‘Jesus at the Movies’ course: What does the choice of ‘Jesus actor’ signify? Does he succeed as a traditional ‘leading man'? How do you represent the incarnation? These three issues are discussed in relation to the five films studied and the problem of ‘representing Jesus’ is critiqued.     

Looking for a Family Man? Norms for Men Are Toppling in Heterosexual Relationships

Gender norms indicate that men should be agentic and work-oriented rather than communal and family-oriented. Yet, this traditional expectation conflicts with findings that communion is highly valued in romantic partners. Moreover, because more women in industrialized countries are pursuing careers, they may increasingly seek family-oriented partners to share the second shift of family tasks. Investigating the attractiveness of communal, family-oriented men, we show that 87 female college students in Belgium evaluate more family-oriented men as generally more attractive (Study 1) and that especially college women in Belgium with high work ambitions seek communion and family orientation in ideal partners (Study 2, n?=?224). Lastly, women in 198 Belgian heterosexual dual-earning couples are more satisfied with their lives and experience less work and family conflict the more their partner indicates that he is oriented toward his close family (Study 3). Together, our findings outline the contextualized nature of norms and add to knowledge on norm change, showing how gender equality may be fed through romantic relationships. Moreover, our findings suggest the importance of exploring men’s family orientations in couples therapy, and they call for counselors, as well as policymakers and Human Resources practitioners, to guide men in times of norm change to enable men to be family-oriented and to offer family-friendly work policies.

     

Speaking like a Man: Women’s Pitch as a Cue for Gender Stereotyping

Sex Roles - Women’s average voice pitch has decreased in recent years, reducing the gap between men on this vocal dimension. The present study examined whether a woman speaking at a lower...     

“The First Man Speaking”: Merleau-Ponty on Expression as the Task of Phenomenology

This article aims to establish an understanding of Merleau-Ponty's view of creative expression, and of its phenomenological function, setting out from the intriguing statement in his essay “Cézanne's Doubt” that the painter (or writer or philosopher) finds himself in the situation of the first human being trying to express herself. Although the importance of primary or creative expression in Merleau-Ponty's philosophy is well known, there is no consensus among commentators with respect to how this notion is to be understood, and of its apparently paradoxical relation to experience in his philosophy. On the one hand, Merleau-Ponty seems to presuppose that there is an original meaning pre-given in experience; on the other hand, expression is described as a hazardous enterprise, because the meaning to be expressed does not exist before expression has succeeded. In order to resolve this tension, I explore the significance of the precariousness of creative expression, arguing that it must be related to its other side: the constituted, all too often petrified meaning that we must start out from.     

What Remains of the Fundamentum Inconcussum in Light of the Modern Sciences of Man?

Transcendental conceptions of subjectivity, beginning with Descartes and including Kant, Fichte, and Husserl as well as neo-transcendental accounts of the 20th century, try to explicate a subject’s subjectivity as a necessary condition for all theoretical and practical validity claims. According to this conception, only this subject-theoretical presupposition allows for an adequate foundation of terms of authorship of action (autonomy) and self-determination. However, the conceptual self-explication of this position faces some inherent difficulties, which has repeatedly been pointed out even by representatives of this school of thought themselves. Moreover, it seems as if the constitutional achievements of transcendental philosophy are increasingly being detached from philosophy: due to the development of the modern sciences of man, they are step by step conceived as objects of empirical research. This paper looks critically into this thesis of detachment.