Beyond Psychotherapy: Dialectical Therapy

Dialectical therapy is a common factors approach to psychotherapy integration, in which four general therapeutic strategies are taken as the cardinal points of a map of the field. It is said to be beyond psychotherapy because what is commonly referred to as psychotherapy is more than psychological treatment. It is a dialectic between two basic levels or axes: the psychological remaking, which deals with defect-driven disorders, and the philosophical uncovering, which deals with conflict-driven problems. The first level can be graphically represented as the horizontal axis of the field, connecting a maternal and a paternal pole, in which the therapist responds to the basic psychological needs of secure attachment and responsible cooperation. The second level can be represented as the vertical axis of the field, connecting a K (knowledge) vertex and an O (unknown) vertex, in which the therapist responds to the basic philosophical needs of knowledge (know thyself) and of unknown as unknowable (the noumenon of all phaenomena, the source of generative and healing powers). A map is necessary to organize the basic therapeutic needs and the range of responses to them in a coherent pattern. As a good map can help in orienting empirical research, this in turn can help in constructing better maps.     

Beyond Reduction and Pluralism: Toward an Epistemology of Explanatory Integration in Biology

The paper works towards an account of explanatory integration in biology, using as a case study explanations of the evolutionary origin of novelties—a problem requiring the integration of several biological fields and approaches. In contrast to the idea that fields studying lower level phenomena are always more fundamental in explanations, I argue that the particular combination of disciplines and theoretical approaches needed to address a complex biological problem and which among them is explanatorily more fundamental varies with the problem pursued. Solving a complex problem need not require theoretical unification or the stable synthesis of different biological fields, as items of knowledge from traditional disciplines can be related solely for the purposes of a specific problem. Apart from the development of genuine interfield theories, successful integration can be effected by smaller epistemic units (concepts, methods, explanations) being linked. Unification or integration is not an aim in itself, but needed for the aim of solving a particular scientific problem, where the problem’s nature determines the kind of intellectual integration required.     

Experience and Reason in Einstein's Epistemology

Albert Einstein insists that his epistemology made his discovery of relativity possible. He believed it was his understanding of the relationship of experience and reason that allowed him to reconsider certain “truths” of physics. Specifically, he believed that reality and thought were independent but related, and that conceptual systems are independent of but conditioned by experience. Failure to understand the relation between experience and reason had, Einstein believed, limited progress in science. His understanding of the relation, on the other hand, enabled him to formulate relativity theory and therefore provides one example of the relevance of philosophy to scientific inquiry.     

Knowledge,Authority and Identity: A Prolegomenon to an Epistemology of the Clinic

Disputes about theory in bioethics almost invariablyrevolve around different understandings of morality or practicalreasoning; I here suggest that the field would do well to becomemore explicitly contentious about knowledge, and start the taskof putting together a clinical epistemology. By way of providingsome motivation for such a discussion, I consider two cases ofresistance to shifts in clinical practice that are, by and large,not ethically controversial, highlighting how differentconceptions of epistemic authority may contribute to clinicians'unwillingness to adopt these changes, and sketching out someinitial suggestions for epistemic analysis of clinical practice.     

意之所在,不言而会——老庄意会认识论初探

中国意会认识论发韧于《老子》 ,集大成于《庄子》 ,本文论析了老庄意会认识论的来源、内涵、特点。     

Semiotics of Identity: Politics and Education

In this text I concentrate on semiotic aspects of the theory of political identity in the work of Ernesto Laclau, and especially on the connection between metaphors, metonymies, catachreses and synecdoches. Those tropes are of ontological status, and therefore they are of key importance in understanding the discursive “production” of identity in political and educational practices. I use the conceptions of both Laclau and Eco to elucidate the operation of this structure, and illustrate it with an example of the emergence of the “Solidarność” movement in Poland, expanding its analysis provided by Laclau. I focus on the moment when one of particular demands assumes the representation of totality, which, in Laclau, is left to “circumstantial” determination. This moment inspires several questions and needs to be given special attention if Laclau’s theory is to be used in theory of education. It is so because theory of education cannot remain on the level of the ontological (which is the core of Laclau’s achievement), but has to theorize “non-ontological” dimensions as well, that is the ontic (i.e. “content” of education), the deontic (duty, obligation, and the normative in general), as well as what I call the deontological—the very relation between “what there is” and “what there is not” (including that which should be) as the locus of education.     

Moral Reflection: Beyond Impartial Reason

This paper considers two accounts of the self that have gained prominence in contemporary feminist psychoanalytic theory and draws out the implications of these views with respect to the problem of moral reflection. I argue that our account of moral reflection will be impoverished unless it mobilizes the capacity to empathize with others and the rhetoric of figurative language. To make my case for this claim, I argue that John Rawls's account of reflective equilibrium suffers from his exclusive reliance on impartial reason.     

Identity Politics and Politicized Identities: Identity Processes and the Dynamics of Protest

Over the last decades, the concept of identity has become increasingly central in the social psychology of protest. Collective identity, politicized collective identity, dual identity, and multiple identities are concepts that help to understand and describe the social psychological dynamics of protest. In this article, I theorize about identity processes in the context of protest participation: how group identification establishes the link between social identity and collective identity, how multiple identities and dual identities influence protest participation, and how collective identity politicizes and radicalizes. I will illustrate my argument with results from research into collective action participation among farmers in the Netherlands and Spain, Turkish, and Moroccan immigrants in the Netherlands and New York, South African citizens, and participants in street demonstrations conducted by my research group at VU‐University.     

Beyond Anti-thinking: Psychoanalysis as Politics*

This paper discusses the political nature of psychoanalytic audacity in an era of fake news and disinformation as receptive populations accustom themselves to societal and political misrepresentations of anti-thinking. Against the aggressive rise of anti-thinking that cauterizes individual and societal registration of precarity, the ideological foundation of psychoanalytic inquiry is in the freeing of that which emotionally and ideationally, has felt to be impenetrable, making such contents and expressions available for clarification within the consensual understandings between two very different individuals. Psychoanalysis, in its dyadic pairing, its regularity of meetings, and its continuous action of recognizing what is obscure or hidden, is the heir to the Enlightenment motto, “aude sapere” the ongoing act of daring to question (Kant, 1784). Operating against defensive foreclosure, psychoanalysis conditions the toleration of painful states of mind toward contingent consideration of the causes and effects from which productive future action might be considered. The dyadic engagement of psychoanalytic participants operates as a unitary political organization in witness of the human condition, from within which what was unthinkable becomes nameable, and what is named becomes spoken in clarification of anti-thinking’s foreclosures.     

Global Feminism and Transformative Identity Politics

In this paper, Weir reconsiders identity politics and their relation to feminist solidarity. She argues that the dimension of identity as “identification‐with” has been the liberatory dimension of identity politics, and that this dimension has been overshadowed and displaced by a focus on identity as category. Weir addresses critiques of identification as a ground of solidarity, and sketches a model of identity and identity politics based not in sameness, but in transformative historical process.     

The Politics of Ethnic Identity Construction

This article examines the question of what transits in an ego identity status transition. It is argued that Marcia's (1966, 1967) ego identity statuses have different underlying structural organizations in the tradition of neo-Piagetian structural stage models (Snarey, Kohlberg, &; Noam, 1983). It is also argued that it is necessary to differentiate structure underlying the ego identity statuses from identity content to understand the meaning of ego identity status transitions during adolescent and adult life. Processes of change for both identity structure as well as identity content are proposed on the basis of qualitative case studies. Means of best assessing structural organizations underlying the ego identity statuses are proposed. Defining the actual organizational structures underlying the ego identity statuses presents a challenging and fruitful direction for future identity research.     

Freedom Beyond Practical Reason: Duns Scotus on Will-Dependent Relations

Most acts of the will have a complex structure, i.e. wanting A in relation to B (e.g. as a means for an end or as a good for another person or for oneself). Duns Scotus makes the innovative claim that the will itself is responsible for the order of this complex structure. It does this by causing its own will-dependent relations, which he construes as a kind of mind-dependent relations (relationes rationis). By means of these relations, the will can arrange the terms of its will-acts independently of any arrangement proposed by the intellect. This not only allows the structure of one's will-act to diverge from the structure proposed by the intellect's final practical judgement; the structure of the will-act need not even have been considered by the intellect at all. One could, therefore, even will an inconceivable state of affairs. I argue that this theory, which scholars have virtually ignored, is fundamental to Scotus's account of divine, angelic, and human freedom, and that it follows necessarily from his voluntarist understanding of freedom. For Scotus, if the will could not structure its acts independently of the intellect, it would not be free.¹¹Earlier versions of this paper were presented at the Hoger Instituut voor Wijsbegeerte (Leuven), the Cornell Summer Colloquium in Medieval Philosophy, and at UCLA. I am grateful for the discussion with those present on these occasions. Special thanks are due to Joshua Benson, Francis Feingold, Gloria Frost, Michael Gorman, Bonnie Kent, Calvin Normore, and Nick Kahm for helpful comments.     

The Politics of Judicial Public Reason: Secular Interests and Religious Rights

This paper seeks a better understanding of the role of public reason in alimenting or defusing religious conflicts by looking at how courts apply it in deciding cases arising out of them. Recent scholarship and judicial decisions suggest, paradoxically, that courts can be biased towards either the secular or the religious. This risks alienating both religious majorities and religious and secular minorities. Judicial public reason is uniquely equipped to protect minorities, and its costs to religious majorities may be mitigated by accepting religious morality and identity claims in the political and legislative realm. Despite the political fragilities of judicial public reason, it is not intrinsically hostile to religious claims. It ought in fact to be fully equipped to recognize the equality and religious freedom rights that religious groups and individuals might assert in pursuing exemptions from general secular laws. Judicial public reason does have the potential to defuse religious conflicts, however much it falls short in practice.     

“Survival Is Now Our Politics”: Kashmiri Hindu Community Identity and the Politics of Homeland

International Journal of Hindu Studies -