The Historical Effect of Habermas in the Chinese Context: A Case Study of the Structural Transformation of the Public Sphere

The main purpose of this essay is not to give a full-scale and systematic exploration of the historical process concerning the acceptance of Habermas’ works in the Chinese-spoken world but to examine the historical effect of Habermas in the Chinese-spoken context and try to find a proper way to establish a good relationship between Habermas and the Chinese-spoken world by discussing the introduction, study, and application of Habermas’ most famous work, The Structural Transformation of the Public Sphere, by Chinese scholars in recent years. Translated from Xiandai zhexue, 2005:1     

Transformation of flow in rehabilitation: The role of advanced communication technologies

Authentic rehabilitation requires the active participation of patients and their involvement with opportunities for action and development. Within this framework, in this article we outline the possibility of using two emerging computing and communication technologies—ambient intelligence (AmI) and virtual reality (VR)—for a new breed of rehabilitative and clinical applications based on a strategy defined astransformation of flow. Transformation of flow is a person’s ability to exploit an optimal (flow) experience to identify and use new and unexpected psychological resources as sources of involvement. We identify the feeling ofpresence—the feeling of being in a world that exists outside oneself—as the theoretical link between the technology and rehabilitation. AmI and VR are used to trigger broad empowerment processes induced by a strong sense of presence, leading to greater agency and control over one’s actions and environment.     

My <Emphasis Type="Italic">Ishvara</Emphasis> is Dead: Spiritual Care on the Fringes

Human suffering speaks differently to different lived contexts. In this paper, I have taken a metaphoric representation of suffering, Ishvara, from the lived context of a Hindu immigrant woman to show that suffering is experienced and expressed within one’s lived context. Further, a dominant narrative from her world is presented to show that the same lived context can be a resource for spiritual care that could reconstruct her world that has fallen apart with a suffering experience. Having argued that suffering is experienced and expressed within one’s lived context, and that lived context could be a resource, in this paper I present that spiritual care is an intervention into the predicaments of human suffering and its mandate is to facilitate certain direction and a meaningful order through which experiences and expectations are rejoined. Finally, I observe that spiritual care is an engagement between the lived context where suffering is experienced and the spiritual experience and orientation of the caregiver.     

Two observations about human reason

The first observation is that existential reason has two principal strata. While the function of lower reason is primarily reasoning or logic, upper reason ponders emotions, the meaning of existence, the transcendent. Those whose understanding of reason is confined to lower reason are handicapped in coping with emotional and spiritual suffering. Upper reason is a necessary intellectual facility in the resolution of such suffering. The second observation is of thedialectical nature of reason, with which clinicians and theologians trade when pondering reality and in dealing with those they counsel. Yet, many people, especially Americans, are oblivious to the “both-and” reality of existence. Consequently they are not realistic about life nor are they skillful in dealing with their resulting existential conflicts. They are lost when psychological problems cannot be satisfactorily resolved by lower reason; for only upper reason can perceive and creatively integrate the dialectical tensions of existential problems.     

Narrative Intervention in Interethnic Conflict

This article is rooted in a narrative approach to interethnic conflict which treats them principally as competing stories. On this basis, we examine experimental strategies for narrative intervention in interethnic conflict and potential tools for their reconciliation. Narrative intervention is understood here as a set of actions to identify and disseminate narratives that can reduce negative emotions and attitudes and promote reconciliation between members of conflicting groups. In terms of new solutions, we suggest a method of “Progressive Narrative Transformation” whose key element is the establishment of common points of contact between conflicting narratives and their gradual transformation such that they may converge into a new narrative accepted and shared by both sides. We present different kinds of narratives to evaluate attitudes and emotions among Azerbaijanis, including people displaced from their homes by conflict. Analyzing responses to a “common suffering” narrative, we registered that individuals and groups are able to keep sympathetic attitudes, even implicitly, toward their opponents. Results might enable scholars in conflict resolution and reconciliation to learn how to develop strategies that take advantage of these attributes of the human mind.     

Life, death, and the hiddenness of God

Many philosophers have contended that (traditional) theism or supernaturalism suffers from what can properly be called the Problem of Divine Hiddenness (the PDH). [See Howard-Snyder and Moser 2002]. Moreover, it is the contention of many proponents of the PDH that this “problem,” if, indeed, not just a component of the “problem of evil,” bears a striking similarity to the latter. Specifically, at the heart of this ostensible difficulty for theism is that Divine “Hiddenness,” like pain and suffering—or at least pain and suffering in the amount that the world contains—is precisely the opposite of what one would expect if there existed a (maximally great) supernatural Person. Accordingly, it is maintained by proponents of the PDH that supernaturalism is disconfirmed by the relevant “problem.” The aim of this essay is to establish that there is more than ample metaphysical warrant (of a sort overlooked thus far) for maintaining that the “hiddenness” of God is exactly what should be expected if theism is true. Thus, the conclusion we hope to secure is that the PDH has considerably less to recommend it than its proponents have thought, and, accordingly, that it fails to constitute an effective threat to supernaturalism.     

The Representation of the Shoah in Maus: History as Psychology

The contemporary tendency in United States culture to substitute a discourse of psychology for political and social analysis is especially evident in treatments of the Shoah. Drawing on postmodernist techniques, Art Spiegelman's“Holocaust commix”, Maus, dramatizes not historical reality but the effort of representing the memory of trauma. In the absence of symbolic authority, suffering from rivalry with his father and haunted by the real of the father's voice, the son becomes the subject of the narration. Like Maus, the Holocaust Museum in Washington, D.C. and the criticism of Dominick LaCapra focus on the psychological processes of the private individual. This revised version was published online in August 2006 with corrections to the Cover Date.     

Psychological Factors Associated with a Better Quality of Life Following Head-Up Tilt Testing

Quality of life (QoL) is reduced in patients with recurrent vasovagal (VVS) or unexplained syncope (US). Little is known concerning the natural evolution of QoL following diagnosis. Psychological factors contributing to QoL improvement, such as psychological distress and self-efficacy remain to be explored. The objective of this study is to examine whether QoL changes 2 months and 6 months following head-up tilt (HUT) testing as well as to determine whether psychological factors are predictive of changes in QoL. Seventy-three patients undergoing HUT for recurrent syncope were interviewed 1 month before as well as 2 months and 6 months following HUT, using semi-structured interviews and questionnaires. Pre-HUT QoL was significantly worse than at the 2-month (p = 0.000) and 6-month follow-ups (p = 0.000). Psychological distress at baseline was associated with worse QoL 2 months post-HUT (Beta = .280; p = .024), independently of socio-demographic and clinical factors. Improved self-efficacy at follow-up predicted improvements in QoL (Beta = −.186; p = .023). Two and 6 months post-HUT, QoL is mproved in patients with recurrent syncope. Better QoL is predicted by low psychological distress and a heightened sense of self-efficacy following HUT. Strategies for enhancing self-efficacy and reducing psychological distress could be an efficient way to promote QoL in patients suffering from recurrent syncope.     

Levinas on suffering and compassion

This paper provides an analysis of suffering and compassion in the work of Emmanuel Levinas. Levinas describes compassion as ‘the nexus of human subjectivity’ and the ‘supreme ethical principle’. In his early texts, suffering discloses the burden of being, the limits of the self, and thus the approach of alterity. Levinas’s later phenomenology of suffering as passive, meaningless, and evil, functions as a refutation of rational explanations of suffering. I argue that Levinasian substitution, the traumatic election to an excessive responsibility, is the compassionate suffering that Levinas terms the nexus of human subjectivity. For Levinas, ethics is the compassionate response to the vulnerable, suffering Other.     

From life state to ecological consciousness: on Wang Yangming’s “natural principles of order within the realm of liang zhi”

Wang Yangming argues that the life state of a virtuous person is “forming one body with Heaven, Earth and the myriad things.” For instance, in watching a child fall into a well, he cannot help feeling alarmed and commiserate; In observing the pitiful cries and frightened appearance of animals, he cannot help feeling “unable to bear” their suffering; In seeing plants destroyed or tiles shattered, he cannot help but feel pity and regret and so forth. At the same time, he also stresses that there is a natural order of values with the help of which a human being deals with the myriad things, namely the natural principles of order within the realm of liang zhi. From a practical perspective, Yangming integrated these two aspects into a spontaneously psychological self-consciousness and an intuition of judgment and choice. Under its direction and instruction, human beings cannot only generally care for the myriad things, but also make reasonable use of them. Therefore, the significant reference to “the natural principles of order within the realm of liang zhi” involves the harmony between nature and human beings from life state to ecological consciousness. __________ Translated from Tranjin Shehui Kexue 天津社会科学 (Tianjin Social Sciences), 2004 (6) by Wu Min, Proofread by Xu Xiangdong & Wu Fei     

Dimensions and Latent Classes of Episodic Mania-Like Symptoms in Youth: An Empirical Enquiry

The dramatic increase in diagnostic rates of bipolar disorder in children and adolescents in the USA has led to an intense interest in the phenomenology of the disorder. Here we present data from a newly-developed instrument to assess episodic mania-like symptoms in youth in a large population-based sample (N = 5326) using parent- and self-report. We found that a substantial proportion of children screened positive for having episodes of “going high” and were at an increased risk for morbidity and impairment. Using factor analysis, we identified that episodic mania-like symptoms comprised two dimensions: An under-controlled dimension that was associated with significant impairment, and a low-risk exuberant dimension. Using latent class analysis, we identified a small group of children scoring high on a range of manic symptoms and suffering from severe psychosocial impairment and morbidity. Our results carry implications for the nosology and psychosocial impairment associated with episodic mood changes in young people.     

A First-Person Account of Using Mindfulness as a Therapeutic Tool in the Palestinian Territories

This is a personal account of the clinical work done in the Palestinian Territories by a clinical psychologist working with an international medical Non Governmental Organization (NGO). In her interventions the author used mindfulness-based therapy with people who suffered from severe psychological distress due to the political conflict. Such interventions can be therapeutic and heal deep suffering, whilst offering clients coping strategies when possibly facing other traumatic events in a situation of “chronic emergency” such as the one that people have to face in a country that has been under military occupation for over 40 years. Using a case study approach, the author discusses the intervention with two women, one suffering from post-traumatic stress disorder (PTSD) following the loss of her baby after being kept at a military check-point, and the other suffering from depression following the killing of her son. The mindfulness-based intervention allowed them to explore a therapeutic approach which helped them to overcome their symptoms and “get unstuck”.     

Decisions About Testing and Termination of Pregnancy for Different Fetal Conditions: A Qualitative Study of European White and Pakistani Mothers of Affected Children

The aim of this study is to explore reasons for and against prenatal testing and termination for a range of conditions in women from two different ethnic backgrounds. A total of 19 Pakistani and European women in West Yorkshire, UK, who either had a child with a genetic condition or had terminated a pregnancy for one, completed a questionnaire about their attitudes regarding prenatal testing and termination for 30 different fetal conditions and were interviewed about their reasons for their responses. There were more similarities than differences between the Pakistani and European white women. The most important factor in most women’s decisions about termination of pregnancy was their perception of the quality of the life of a child with the genetic condition, in particular, whether the child would be “suffering.” This was described as either physical suffering, as a result of medical treatment, or as emotional suffering, as a result of psychological and/or social factors. These findings highlight the need for detailed information about the potential quality of life for the child and the child’s family to enable parents to make informed choices, particularly the extent to which the child is likely to suffer, the nature of such potential “suffering” and the extent to which the child could lead a “normal” life. The findings also challenge stereotypes about cultural differences in attitudes about termination of pregnancy.     

Suffering and the Shape of Well-Being in Buddhist Ethics

This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering (du?kha). I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering (du?kha-du?khatā), the suffering of change (vipari?āma-du?khatā), and conditioned suffering (sa?skāra-du?khatā). Next, I sketch the three theories of welfare that have been most influential in contemporary ethical theory. I then argue that Buddhist texts underdetermine which of these theories would have been accepted by ancient Indian Buddhists. Nevertheless, Buddhist ideas about suffering narrow the shape any acceptable theory of welfare may take. In my conclusion, I argue that this narrowing process itself is enough to reconstruct a philosophical defense of the forms of life endorsed in Buddhist texts.     

Nelson Pike’s Contribution to the Philosophy of Religion

In this paper I attempt to capture the essence of Nelson Pike’s contribution to the philosophy of religion. My summary of his insights will revolve around three general topics: omniscience (and in particular its relation to human freedom), omnipotence (and in particular its relation to the existence of human suffering), and mysticism (with a focus on the question of whether and in what sense mystic visions can be sources of knowledge). Although the details vary in interesting ways, his work on these topics largely consists of recognizing an important challenge to the viability of the relevant doctrine or framework, sharpening that challenge by presenting it in a more forceful way, and then offering and assessing potential responses. Pike’s writings are characterized by exemplary rigor and relentless clarity, and together they constitute a rich (and under-appreciated) source of insight.     

On the Suffering of Compassion

Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion is a suffering for someone else’s sake: If you feel compassion for another person, P, then you suffer over P:s suffering for P:s sake, and if that is all you do, then you are not affected with an afflictive suffering over something. The final section identifies and addresses a problem concerning self-pity, and a suggestion is made on how to specify the proposed account so as to cover both self-directed and other-directed compassion.     

CROSS-RACIAL IDENTIFICATION OF TRANSFORMED,UNTRANSFORMED, AND MIXED-RACE FACES*

Many studies report that people of one race find other-race faces difficult to remember. The generality of this observation was tested by examining the recognition memory of 2 groups of European (n = 32), and African (n = 32) subjects on same-race, other-race, and mixed-race faces, which were either transformed or untransformed in pose between initial study and recognition test. A mixed-design ANOVA (2-between × 1-within factors), using the Signal Detection Theory measures of discrimination accuracy (d′) revealed the following: (1) a significant interaction between Race of Subject × Race of Face, with Europeans being more accurate than Africans at identifying untransformed white faces, and Africans also better than Europeans in identifying transformed black faces; (2) a significant interaction between Transformation × Race of Subject, in that while Europeans were significantly more accurate than Africans on untransformed faces as a whole, Africans were slightly superior to Europeans in terms of accuracy on transformed faces; (3) untransformed faces were recognised better than transformed faces; (4) there were no significant main effects due either to Race of Subject or to Race of Face; (5) no significant differences were found between the 2 groups on accuracy for either transformed or untransformed mixed-race faces; (6) no significant interaction between Race of Face × Transformation, and no significant 3-way interaction between Race of Subject × Race of Face × Transformation. It was concluded that differences in ‘race’ as a variable alone may not be responsible for the differences usually found on accuracy in cross-race eyewitness identifications. Rather, differences in levels of task difficulty and individual differences in recognition strategies adopted by subjects irrespective of race of stimulus face, may be the most important variables. The implications of these results for the efficient design of cross-race identification tasks for both forensic and training purposes were discussed.