The logic of Simpson’s paradox

There are three distinct questions associated with Simpson’s paradox. (i) Why or in what sense is Simpson’s paradox a paradox? (ii) What is the proper analysis of the paradox? (iii) How one should proceed when confronted with a typical case of the paradox? We propose a “formal” answer to the first two questions which, among other things, includes deductive proofs for important theorems regarding Simpson’s paradox. Our account contrasts sharply with Pearl’s causal (and questionable) account of the first two questions. We argue that the “how to proceed question?” does not have a unique response, and that it depends on the context of the problem. We evaluate an objection to our account by comparing ours with Blyth’s account of the paradox. Our research on the paradox suggests that the “how to proceed question” needs to be divorced from what makes Simpson’s paradox “paradoxical.”     

Unpacking Competitiveness Within and Between Women: Discussion of “With Friends Like These,Who Needs Enemies?”

F. Diane Barth’s paper (this issue) illustrates how a woman’s competitiveness can set her up for significant psychic conflict and interpersonal strife. Achievement strivings are an arena in which “being for oneself” may undermine—in fantasy, but also in reality—one’s ability to “be for the other,” and vice versa. My discussion contextualizes Barth’s thinking in relation to earlier psychoanalytic explorations of the female gender identity and its development. I elaborate on the special challenges involved in the achievement-oriented and competitive urges of women in particular, and I attempt to parse more fully the diverse nature and motivational wellsprings of such strivings. While recognizing the author’s clear helpfulness to the patient, I raise a few questions about her theoretical position and technical approach in the case study she presents. In particular, I address what seems to me to be a dominant-submissive element that to some extent reenacts the competitive dynamic being analyzed.     

Search,rest, and grace in Pascal

For Pascal, how are human beings related, or how do they relate themselves, to the summum bonum in this life? In what sense do they share in it, and how do they come to share in it? These are questions that emerge in many ways in Pascal’s writing, significantly in his concept of repos. To answer these questions, especially by elucidating what repos is for human beings in this life, I would like to begin with Graeme Hunter’s “Motion and Rest in the Pensées”. Hunter’s account of Pascal is important because his purpose is to specifically address how certain aspects of modernity affect how Pascal understood repos. Hunter is certainly correct when he argues that for Pascal, repos is an orderly, directed seeking of truth—what Hunter designates as “search.” However, Hunter’s account of Pascal’s repos falls short of completion, because he neglects a crucial part of Pascal’s articulation of repos: his emphasis on the role of God’s grace in searching. By neglecting Pascal’s emphasis on grace, Hunter inadvertently depicts Pascal as reducing repos to motion, rather than envisioning them together in dialectical unity. I argue that for Pascal, it is correct to say that someone who is anxiously searching has indeed “already found,” but this cannot be solely due to human efforts: rather, it because the whole enterprise is entirely infused by grace.     

Prozac and the Post-human Politics of Cyborgs

Working through the lens of Donna Haraway's cyborg theory and directed at the example of Prozac, I address the dramatic rise of new technoscience in medicine and psychiatry. Haraway's cyborg theory insists on a conceptualization and a politics of technoscience that does not rely on universal “Truths” or universal “Goods” and does not attempt to return to the “pure” or the “natural.” Instead, Haraway helps us mix politics, ethics, and aesthetics with science and scientific recommendations, and she helps us understand that (without recourse to universal truth or universal good) questions of legitimacy in science come down to local questions of effect and inclusion. What, in the case of my example, are the effects of Prozac? And for whom? Who is included and empowered to create legitimate psychiatric knowledge? Who is excluded and why? And, what political strategies will increase the democratic health of psychiatric science and practice?     

Comparative Evaluations

My response to Engelmann (2008) will be based on several questions that will allow both its author and the general reader to determine whether the assumptions I make as an interpreter of this complex paper are congruent or incongruent with their own interpretations of the text. The interpretations by the writer, by any commentator, and the diverse interpretations of a general audience together with my own interpretations will, I hope, facilitate some fruitful ‘comparative evaluations.’ I articulate my inferences of the most dense part of the paper, namely the ‘concrete immediate Consciousness and the developing absent outside.’ My hope is to address Engelmann’s question: “Am I in a better disposition to judge modern theories of consciousness?” The last section of my response spells out more personal comments to my all too brief and single encounter with Arno Engelmann. It is there that Arno Engelmann’s fascinating statement “I am a citizen of the world” is addressed through its counterparts in my life.     

Queering the Fertility Clinic

A sociologist examines contemporary engagements of queer bodies and identities with fertility biomedicine. Drawing on social science, media culture, and the author’s own empirical research, three questions frame the analysis: 1. In what ways have queers on the gendered margins moved into the center and become implicated or central users of biomedicine’s fertility offerings? 2. In what ways is Fertility Inc. transformed by its own incorporation of various gendered and queered bodies and identities? And 3. What are the biosocial and bioethical implications of expanded queer engagements and possibilities with Fertility Inc.? The author argues that “patient” activism through web 2.0 coupled with a largely unregulated free-market of assisted reproduction has included various queer identities as “parents-in-waiting.” Such inclusions raise a set of ethical tensions regarding how to be accountable to the many people implicated in this supply and demand industry.     

Courage in <Emphasis Type="Italic">The Analects</Emphasis>: A genealogical survey of the confucian virtue of courage

The different meanings of “courage” in The Analects were expressed in Confucius’ remark on Zilu’s bravery. The typological analysis of courage in Mencius and Xunzi focused on the shaping of the personalities of brave persons. “Great courage” and “superior courage”, as the virtues of “great men” or “shi junzi 士君子 (intellectuals with noble characters)”, exhibit not only the uprightness of the “internal sagacity”, but also the rich implications of the “external kingship”. The prototype of these brave persons could be said to be between Zengzi’s courage and King Wen’s courage. The discussion entered a new stage of Neo-Confucianism in the Song and Ming dynasties, when admiration for “Yanzi’s great valor” became the key of various arguments. The order of “the three cardinal virtues” was also discussed because it concerned the relationship between “finished virtue” and “novice virtue”; hence, the virtue of courage became internalized as an essence of the internal virtuous life. At the turn of the 20^th century, when China was trembling under the threat of foreign powers, intellectuals remodeled the tradition of courage by redefining “Confucius’ great valor”, as Liang Qichao did in representative fashion in his book Chinese Bushido. Hu Shi’s Lun Ru 论儒 (On Ru) was no more than a repetition of Liang’s opinion. In the theoretical structures of the modern Confucians, courage is hardly given a place. As one of the three cardinal virtues, bravery is but a concept. In a contemporary society where heroes and sages exist only in history books, do we need to talk about courage? How should it be discussed? These are questions which deserve our consideration.     

Mental Health Diagnostic Considerations in Racial/Ethnic Minority Youth

Misdiagnoses of racial/ethnic minority youth’s mental health problems can potentially contribute to inappropriate mental health care. Therefore, we conducted a systematic review that focuses on current theory and empirical research in an attempt to answer the following two questions: (1) What evidence exists that supports or contradicts the idea that racial/ethnic minority youth’s mental health problems are misdiagnosed? (2) What are the sources of misdiagnoses? Articles were reviewed from 1967 to 2014 using PsychINFO, PubMed, and GoogleScholar. Search terms included “race”, “ethnicity”, “minority”, “culture”, “children”, “youth”, “adolescents”, “mental health”, “psychopathology”, “diagnosis”, “misdiagnosis”, “miscategorization”, “underdiagnosis”, and “overdiagnosis”. Seventy-two articles and book chapters met criteria and were included in this review. Overall, evidence was found that supports the possibility of misdiagnosis of ethnic minority youth’s emotional and behavioral problems. However, the evidence is limited such that it cannot be determined whether racial/ethnic differences are due to differences in psychopathology, mental health biases, and/or inaccurate diagnoses. Cultural and contextual factors that may influence misdiagnosis as well as recommendations for research and practice are discussed.     

Interpersonal psychotherapy: A review and multicultural critique

Interpersonal psychotherapy (IPT) is a therapeutic approach focusing on the role of interpersonal dynamics in creating psychological difficulties that may be particularly relevant to the field of counselling psychology. IPT’s development within randomized controlled trials in the 1970s resulted in a strong empirical foundation without a cohesive theory. Regardless, theorists have since created a theoretical framework for IPT, which has received empirical support. Counselling psychologists have contributed to this research base and may have unique expertise to enhance IPT. Specifically, counselling psychologists can help integrate multicultural and diversity perspectives into IPT with the goal of creating a more culturally competent approach. For example, several aspects of IPT can be expanded to reflect these perspectives, such as integrating cultural sensitivity, cultural knowledge, cultural empathy, and cultural guidance. The authors conclude that IPT is a well-researched and effective treatment approach that holds potential for continued development within counselling psychology.     

Attention norms in Siegel’s The Rationality of Perception

Can we be responsible for our attention? Can attention be epistemically good or bad? Siegel tackles these under‐explored questions in “Selection Effects”, a pathbreaking chapter of The Rationality of Perception. In this chapter, Siegel develops one of the first philosophical accounts of attention norms. Her account is inferential: patterns of attention are often controlled by inferences and therefore subject to rational epistemic norms that govern any other form of inference. Although Siegel’s account is explanatorily powerful, it cannot capture a core attention norm in cognitive science: one should balance between exploratory and exploitative attention. For central cases of exploratory attention such as mind‐wandering, child‐like, and creative thinking are non‐inferential. Siegel’s view classifies them as “normative freebies” that are not subject to epistemic evaluation. We’re therefore left with a disjunctive conclusion: either Siegel’s inferentialist theory of attention norms is incomplete or cognitive scientists are wrong about the norms that govern attention.     

Psychological Separation,Self-Control,and Weight Preoccupation Among Elite Women Athletes

Given the paucity of research on the prevalence of eating disorders in college athletes, the authors raised two questions: (a) Is weight preoccupation more prevalent among elite women athletes than among their nonathletic counterparts? (b) Does the empirical link between psychological distress and weight preoccupation pertain to elite athletes as well? Results showed that 10.9% of a sample of elite swimmers could be characterized as “weight preoccupied,” a percentage comparable to the general population of college women. In addition, the athletes reported using significantly more benign than punitive self-control strategies, suggesting for them, weight preoccupation is a means to an end rather than an indication of an eating disorder. Implications for counseling are discussed.     

Laws,causality and the intentional explanation of action

Whether or not an intentional explanation of action necessarily involves law-like statements is related to another question, namely, is it a causal explanation? The Popper-Hempel Thesis, which answers both questions affirmatively, inevitably faces a dilemma between realistic and universalistic requirements. However, in terms of W.C. Salmon’s concept of causal explanation, intentional explanation can be a causal one even if it does not rely on any laws. Based on this, we are able to refute three characteristic arguments for the claim “reason is not a cause of action,” namely, the “proper logical” argument, the “logical relation” argument, and the “rule-following” argument. This rebuttal suggests that the causal relationship between reason and action can provide a justification for intentional explanations.     

“God may NOT be a Personexcl;”: A Case of Cultural Construction of God Representations

This article raises the fundamental questions of God representations: What is the origin and nature of God representations in the context of culture? The subsequent questions that flow from this major question include: What are the psychoanalytic notions of culture and cultural experience? And what is the relationship between the self and God representation? Given the emphasis placed upon the nature of “individual” representational experience in psychoanalytic literature, this article presents a challenge to psychoanalytic object-relations theory by explicating the case of the Korean cultural construction of God representations. The author argues that to understand one’s images of God one needs to consider the relationship between the mental images one has constructed prior to one’s acquisition of language and cultural constructs that are collectively represented and symbolically embodied through the use of language.     

Public Space

“Public space” is the space where individuals see and are seen by others as they engage in public affairs. Hannah Arendt links this space with “public freedom.” The being of such freedom, she asserts, depends on its appearing. It consists of “deeds and words which are meant to appear, whose very existence hinges on appearance.” Such appearance, however, requires the public space. Reflecting on Arendt’s remarks, a number of questions arise: What does the dependence of freedom on public space tell us about the nature of freedom? How does public freedom relate to the freedom of a private individual? Does the latter also depend on its appearing? Which is generatively prior: freedom or public space, i.e., the actions that publicly manifest freedom or the space required for their appearance? How does public power shape this space? In this article, I approach these questions through a phenomenological study of public space.     

Phallic Integration and Male Identity Development

The analytic setting as well as the analyst's initial communications unavoidably exert influence that may be perceived by the patient as a sexually tinged intrusion, which evokes questions about what the analyst wants. Together with the asymmetry of the analytic relationship, these phenomena uncannily bring to life a repressed relationship between infant and adult in which analogous stimuli constitute enigmas for the child. The theoretical understanding of Jean Laplanche of such enigmatic transference in terms of “primal seduction” is reviewed and clinical material is provided to illustrate Laplanche's ideas. The discussion addresses “recentralized” and “decentralized” aspects of sexuality. Primal seduction is discussed as including not only intrusion, but also qualities of stimulation and trust.     

“The Sleeping Army”: Necropolitics and the Collateral Consequences of Being a Sex Offender

The current study examines responses from 188 registered sex offenders to assess the impact of collateral consequences and situate such experiences within a framework of necropolitics. Two research questions are addressed: How can the experience of collateral consequences be explained through necropolitics; and, do sex offenders use necropolitics in resistive efforts? Results demonstrate that exclusion from social and political institutions results in a “death in life” for sex offenders. Last, this article discusses an alternative lens for conceptualizing policy initiatives towards sex offenders by juxtaposing Luckmann’s “life-worlds” with Mbembe’s “death worlds.”     

The paradox of evolution

In the second (and expanded) version of Origin of the Species, Darwin introduces the term “advanced progressive development” in an attempt to describe the development of the more complex species from the simpler ones. More than 100 years have passed since Darwin tried to qualify and conceptualize the directional question of evolution, and very little progress has been made regarding the subject. The appearance of the species, from the simple to the more complex, is today an empirical fact, one which is no longer dependent upon any theory, including that of Darwin. This work examines the subject of advanced development in evolution by attempting to answer a few basic questions: What parameters may be used to evaluate complexity? Can any rules or order be identified as to the development of the species? Is the mechanism of “natural selection” sufficient to explain the direction or ‘purpose’ of evolution? Can the human race be included within the “rules” of Darwin's evolutionary theory?

The purpose of this essay is to develop and represent a new conceptual framework. Through this, it will be possible to offer a principle answer to all four questions.     

What Is Trans Philosophy?

In this article, I explore the question “What is trans philosophy?” by viewing trans philosophy as a contribution to the field of trans studies. This requires positioning the question vis à vis Judith Butler’s notion of philosophy’s Other (that is, the philosophical work done outside of the boundaries of professional philosophy), as trans studies has largely grown from this Other. It also requires taking seriously Susan Stryker’s distinction between the mere study of trans phenomena and trans studies as the coming to academic voice of trans people. Finally, it requires thinking about the types of questions that emerge when philosophy is placed within a multidisciplinary context: (1) What does philosophy have to offer? (2) Given that philosophy typically does not use data, what grounds philosophical claims about the world? (3) What is the relation between philosophy and “the literature”? In attempting to answer these questions, I examine the notion of philosophical perplexity and the relation of philosophy to “the everyday.” Rather than guiding us to perplexity, I argue, trans philosophy attempts to illuminate trans experiences in an everyday that is confusing and hostile. Alternative socialities are required, I argue, in order to make trans philosophy possible.     

Strangers in Paradise: Trevor,Marley, and Me: Reggae Music and the Foreigner Other

The “immigrant” position calls forth a sense of “strangeness” as a constructed Other. What happens when the self is experienced as a limited, hybridized version of the self one might otherwise be, with opportunity to shape one’s identity? Intersubjectivity is conceptualized as a generative, developmental space in which the “I-ness of me” locates fertile ground for such a project. How do analyst and patient negotiate mutual experiences of alienation in a shared culture of origin, as they encounter experiences of foreignness in a foreign land? As with relational spaces, the construct, “immigrant” is positioned as a thing in itself—a transitional space—in which Otherness might be interrogated. The work of crossing boundaries at the meeting points of race and class is discussed, as two Jamaicans, embedded in the power of Reggae music, engage in psychoanalytic, and socio-political “talk.” Or, is it that we dance?