‘It’s the unknown’ – understanding anxiety: from the perspective of people with multiple sclerosis

Objective: A qualitative study of PwMS who had clinically significant levels of anxiety was conducted to gain a richer perspective on their experience. The objective was to explore PwMS’ experiences of anxiety and their perspectives on causes and outcomes. Design: Twenty in-depth, semi-structured interviews were conducted with PwMS consecutively recruited from the Neurology Department of a NHS University Hospital. Sixteen had a relapsing-remitting course, three had a secondary progressive course and one person had primary progressive multiple sclerosis (MS). Interviews were recorded, transcribed and analysed using inductive thematic analysis. Results: Although participants thought different factors had initially triggered their anxiety, being given the diagnosis of MS appeared to be the most significant factor for many participants. Difficulties in the workplace and in relationships, particularly related to perceived dependence on others were also important themes. A wide range of emotional responses and negative thinking patterns were associated with anxiety; this suggested the presence of comorbid depression. Participants were able to acknowledge the positive and negative coping strategies that impacted on their anxiety. Conclusion: This review confirms that anxiety can have many negative implications for PwMS and suggests that early detection and intervention are necessary in order to improve patient’s well-being.     

The ethical implications of Sengzhao’s concept of the Sage

This paper is an exploration of the ethical significance of Sengzhao’s concept of the sage as exhibited through a Buddhist practitioner’s expanded understanding and cognition of reality. From a philosophical point of view, I aim to show that the ethical significance of his concept of the sage comprises a shift first from ontology to epistemology, and then from epistemology to ethics. I firstly define Sengzhao’s concept of the sage and present a preliminary account of this concept before elaborating on its philosophical aspects. Next, I attempt to illustrate how ethical implications can be derived from Sengzhao’s ethical shift, and lastly, I shed light on the value and significance of this philosophical standpoint within Buddhist philosophy.     

On the Very Idea of Brandom’s Pragmatism

Although Brandom is critical of some features of narrowly conceived classical pragmatism, at the same time he explicitly embraces a version of pragmatism, both in his overall philosophical outlook, and in his philosophy of language. Brandom’s distinctive theoretical approach is based on what he calls rationalist pragmatism, which is a version of fundamental pragmatism. Within the philosophy of language it takes the form of semantic pragmatism. The paper briefly discusses Brandomian version of fundamental pragmatism and its semantic underpinning, and subsequently formulates a basic dilemma it encounters there.     

On the Expression of Emotions in Rembrandt’s Art

Rembrandt has been characterized as "the master of the passions of the soul". His painting production has always elicited the viewers' strong emotional responses. Τhese responses raise the question regarding why Rembrandt's work has been singled out as the quintessential example of the expression of emotions both during the 17th century, as well as in recent times. I will try to approach the issue through two different yet interconnected routes. First, I will explore the tools and terms through which the question of the expression of emotions in Rembrandt's oeuvre can be approached. Ancient rhetorical topoi, as well as ideas stemming from Dutch theater writers, drama and art theorists, scholars and art connoisseurs on the rendition of the emotions provide useful points of view. Secondly, I will approach the question by addressing certain stylistic and compositional solutions that Rembrandt suggested, which can be tied to current notions about lifelikeness and the beholder's empathy. Foremost among Rembrandt's aesthetic choices was his handling of light and of paint which accounts for a great deal of unfavorable criticism to his work during the 17th century. I would like to suggest that this handling of light and paint serves as Rembrandt's most important emotive vehicle and furthermore that it introduces us to the idea of wonder and the concept of the sublime in terms of which his depiction of emotions may be understood. Accordingly, I will try to establish an intellectual network in the 17th-century Netherlands for the sublime.     

On the limits of Kagan’s impulsive reflective distinction

A logical analysis is made of the Matching Familiar Figures (MFF) Test on the basis of which children have been classified as "impulsive" or "reflective." The reflective strategy is implicitly preferred to the impulsive because the reflective child makes fewer errors though generally taking longer to make his first response. We show that the test allows the choice of a number of "game plans" and speed-accuracy tradeoffs which in practice may not be very different. Error rates may not indicate perceptual sensitivity, in any case, since sensitivity and response factors may be confounded in the error rate. Using a visual running-memory-span task to avoid the inherent difficulties of the MFF test, we found that children previously classified on the basis of that test as impulsive or reflective did not differ in recognition accuracy but did differ in response bias and response latency. Accuracy and bias are estimated by way of Luce's choice theory (Luce, 1963), and the results are discussed in those terms.     

On the function of redfronted lemur’s close calls

In order to maintain group cohesion, many social mammals and birds regularly produce close calls. In some primate species, close calls appear to have a dual function: calls addressed at a broad class of targets serve to maintain group cohesion, whereas the same calls directed at a specific target serve to regulate subsequent social interactions. Redfronted lemurs (Eulemur rufifrons) produce different types of close calls: grunts, long grunts, hoos and meows. In order to study the function of these calls, we conducted focal observations and vocal recordings from eight adult males and females out of four social groups in Kirindy Forest, Western Madagascar. Redfronted lemurs produce long grunts, hoos and meows at relatively low rates during foraging, resting or group movements, respectively. Grunts were given most often and more or less constantly during foraging and traveling. Calling rate increased when the risk of separation increased and may thus promote group cohesion. Grunts given during approaches of other group members resulted more often in friendly interactions than approaches that were not accompanied by a grunt. Thus, redfronted lemurs produce specific but also generic contact calls, whereas the latter calls have a dual function that varies depending on the addressed audience: they act as an auditory beacon to maintain group cohesion and serve as signals of benign intent to avoid costly conflicts and facilitating social interactions.     

On the relationship between reading, listening, and speaking: It’s different for people’s names

Two experiments are reported that tested predictions derived from the framework of face, object, and word recognition proposed by Valentine, Brennen, and Brédart (1996). The findings were as follows: (1) Production of a celebrity’s name in response to seeing the celebrity’s face primed a subsequent familiarity decision to the celebrity’s printed name. The degree of repetition priming observed was as great as that observed when a familiarity decision to the printed name was repeated in the prime and test phases of the experiment. (2) Making a familiarity decision to an auditory presentation of a celebrity’s name primed a familiarity decision to the same celebrity’s name presented visually. The magnitude of cross-modality priming was as great as the magnitude of within-modality repetition priming. This result for people’s names contrasted with the effects observed in lexical decision tasks, in which no reliable cross-modality priming was observed. The results cannot be accounted for by previous models of face and name processing. They show a marked contrast between processing people’s names and processing words. The results support the framework proposed by Valentine et al. (1996). The implications for models of speech production, perception, and reading are discussed, together with the potential of the methodology to elucidate our understanding of proper name processing.     

On Quine’s Philosophy of Mind

Philosophia - In this paper, I offer a systematic account of Quine’s philosophy of mind. In doing so, I respond to an interpretive problem of reconciling Quine’s admission of...     

On Habermas’s Critique of Husserl

Over four decades, Habermas has put to paper many critical remarks on Husserl’s work as occasion has demanded. These scattered critical engagements nonetheless do add up to a coherent (if contestable) position regarding the project of transcendental phenomenology. This essay provides a comprehensive reconstruction of the arguments Habermas makes and offers a critical assessment of them. With an eye in particular to the theme of intersubjectivity (a theme of fundamental interest to both thinkers), it is argued that Habermas’s arguments do indeed show up deficiencies in Husserlian phenomenology and yet that they do not succeed in proving that we must abandon the methods and tasks of phenomenological research. On the contrary, it is argued that phenomenological methods may well be needed in order to investigate certain philosophical questions that Habermas’s theory of communication has thus far only partially addressed.     

On Tarski’s Axiomatization of Mereology

Studia Logica - It is shown how Tarski’s 1929 axiomatization of mereology secures the reflexivity of the ‘part of’ relation. This is done with a fusion-abstraction principle that...     

On Simmel’s conception of philosophy

Over the past few decades, the work of Georg Simmel (1858–1918) has again become of interest. Its reception, however, has been fairly one-sided and selective, mostly because Simmel’s philosophy has been bypassed in favor of his sociological contributions. This article examines Simmel’s explicit reflections on the nature of philosophy. Simmel defines philosophy through three aspects which, according to him, are common to all philosophical schools. First, philosophical reasoning implies the effort to think without preconditions. Second, Simmel maintains that in contrast to other sciences, only philosophy is oriented toward constructing a general view of the world. Third, Simmel claims that philosophical work worthy of the name creates a sphere of a typical way of being in relation to world, a third sphere that is between the personal and the objective. According to Simmel, what has made philosophy’s eminent figures great is that they have advanced a type of thinking and developed it into a particularly interesting form, and this type can still correspond with the way we experience the world. It is significant that these three aspects through which Simmel defines philosophical activity emphasize the forms of questioning, not the contents or objects of thought. Still, he thinks that an interaction with concrete examples is always required in order to make philosophy a meaningful activity. This stance is reflected in the wide variety of topics studied by Simmel himself. In his last works Simmel began to emphasize another aspect of philosophy, its nature as a living movement of thought related to fundamental human limitedness: just as life itself ceaselessly reaches beyond its present form, so philosophy constantly strives to overcome the preconditions of thinking.

On Devitt’s Defence of Realism

In this paper I question the view that realism must delineate the basic ontological furniture of the world rather than giving arguments in semantic or epistemic terms for the existence of a mind-independent world. I call this view of stating and defending realism the Ontological Defence of Realism (or ODR) and take Devitt’s account of realism as a paradigmatic case of ODR. I argue that ODR cannot block ‘verificationist antirealism’ because the specific (physical) nature of what exists is not enough to secure the mind-independence of what exists and, additionally, every element purported to achieve this, it compromises seriously the idea that realism is primarily an ontological issue. I also stress that ODR is in tension with a plausible realist insight namely the priority of the world over our theorizing. Because of this tension ODR weakens realism in several domains with no good reason. Specifically, I argue that in these domains ODR faces a dilemma: either to reject realism or to take realism to be dependent on a reductive account violating the realist insight. My point is that we should keep realism and ontology distinct and that compliance with the realist insight initiates a better strategy for the defence of realism. I address three possible objections thereby further clarifying my point. I conclude by presenting my view about the relation between ontology and realism.     

Journey to transcendence: Dostoevsky’s theological polyphony in Barth’s understanding of the Pauline KRISIS

Anticipating Mikhail Bakhtin’s appreciation for the unfinalizability of Fedor Dostoevskij’s universe, prominent Protestant theologian Karl Barth celebrates the Russian novelist’s presentation of “the impenetrable ambiguity of human life” characteristic of both the ending of Dostoevsky’s novels and Paul’s Epistle to the Romans. Barth’s unique reading of The Brothers Karamazov not only demonstrates the barrenness of the “theocratic dream” but also complements Bakhtin’s discussion of polyphony with an explicitly theological dimension by focusing on the dialogue between Creator and the created. Dostoevsky’s prophetic voice provides Barth with a poetic expression of the divine command that highlights the ethical dimension inherent in every theological choice.     

On the Hegelian roots of Lukács’s theory of realism

This article attempts two things. First, it aims to reassess the literary criticism that Georg Lukács produced in the 1930s while he was living in the Soviet Union in light of his earlier, and much-esteemed, The theory of the novel. Second, in order to carry out this reassessment, it examines the place of Hegelian aesthetics in Lukács’s theorization of realism in the 1930s criticism, in relation both to contemporary Soviet writings on the subject and to his own earlier, ostensibly Hegelian work. I argue that, at least in terms of the place of art in the historical dialectic, the later work is more consistent with Hegelian philosophy than The theory of the novel.     

The visuo-haptic and haptic exploration of letters increases the kindergarten-children’s understanding of the alphabetic principle

This study examined the effect of incorporating a visuo-haptic and haptic (tactual-kinaesthetic) exploration of letters in a training designed to develop phonemic awareness, knowledge of letters and letter/sound correspondences, on 5-year-old children’s understanding and use of the alphabetic principle. Three interventions, which differed in the work on letters identity, were assessed. The letters were explored visually and haptically in “HVAM” training (haptic-visual-auditory-metaphonological), only visually in “VAM” training (visual-auditory-metaphonological) and visually but in a sequential way in “VAM-sequential” training. The three interventions made use of the same phonological exercises. The results revealed that the improvement in the pseudo-word decoding task was higher after HVAM training than after both VAM training and VAM-sequential training (which did not differ). The sequential exploration of the letters (independently of perceptual modalities involved) was not to be sufficient alone for explaining these results. Moreover, similar improvements in the letter recognition test and in the phonological awareness tests were observed after the three interventions. Taken together, the results show that incorporating the visuo-haptic and haptic exploration of letters makes the connections between the orthographic representation of letters and the phonological representation of the corresponding sounds easier, thus improving the decoding skills of young children.     

The place and understanding of the doctrine of God in Heinrich Bullinger’s theology

Abstract

The article examines the place of, and the main emphases in, the doctrine of God in Bullinger’s theology. In comprehensive presentations of his theology, the doctrine of God generally follows that of the Word of God. He usually begins with God as one (against the role of creatures such as the saints and images) and God as three. The other main elements (besides the knowledge of God) are God as creator, his providence and his predestination, usually in that order. Underlying all of them is the stress on God’s goodness. Highlighted is Bullinger’s appeal throughout to the Bible and Church Fathers, often identifying the views of his opponents with early Church heresies. This appeal also supports his claim to orthodoxy and catholicity, as do the creeds in his prefaces to The Decades and to The Second Helvetic Confession. His underlying pastoral and practical concerns are evident.     

The concept of joy in the context of F. Dostoevskij’s understanding of the essence of religious belief

In this article I show that Dostoevskij criticized traditional Christianity, and that for him the authentic teaching of Christianity concerned the unity of man and God, the existence in man of a divine “dimension,” the opening of which allows man to become an absolute being. In the context of this understanding of man and God the concept of “joy” is an important one. This concept includes, on the one hand, the fullness of earthly human life (this aspect of joy is expressed by Dmitri Karamazov) and, on the other hand, the transformation of man and of all earthly being into an absolute and divine state (this aspect of joy is expressed by Kirillov and the elder Zosima). Dostoevskij’s philosophical outlook appears to be a development of a well known philosophical tradition, mystical pantheism.