An Enlightened Revolt: on the Philosophy of Nicholas Maxwell

This paper is a reaction to the book “Science and the Pursuit of Wisdom”, whose central concern is the philosophy of Nicholas Maxwell. I distinguish and discuss three concerns in Maxwell’s philosophy. The first is his critique of standard empiricism (SE) in the philosophy of science, the second his defense of aim-oriented rationality (AOR), and the third his philosophy of mind. I point at some problematic aspects of Maxwell’s rebuttal of SE and of his philosophy of mind and argue in favor of AOR.     

Moral Madness

One clear reason why human agents often act badly is because they are insufficiently attentive to moral considerations and concerns, or tempted to ignore these in pursuit of more immediate satisfactions. In so far as madness, insanity or mental instability may be regarded as undermining moral agency, it might also be supposed that such madness attaches more to the non‐moral than the moral reasons or motives of agents. Still, the well‐known quote from Chesterton at the start of this paper may give pause to conventional thought on this matter. With reference to the ideas of Plato and Freud, as well as attention to literary and cinematic “case studies,” this paper argues that moral reasons and motives – of an apparently Chestertonian kind – may be a prime source of morally “insane” conduct.     

Han Fei's Enlightened Ruler

In this essay I will revise, based on the notion of the ‘enlightened ruler’ or mingzhu and his critique of the literati of his time, the common belief that Han Fei was an amoralist and an advocate of tyranny. Instead, I will argue that his writings are dedicated to advising those who ought to rule in order to achieve the goal of a peaceful and stable society framed by laws in accordance with the dao.     

Madness in Society

The author discusses briefly ways in which madness has been defined, controlled, appropriated, and treated during the evolution of western civilization. “Grand theories” of the aetiology of madness are considered, including physiological, social, and psycho-social explanations. The work of Michel Foucault is examined for its major impact on the understanding of social factors in the categorization and definition of those deemed to be mad. It is noticeable how the role of the unconscious is omitted from much of contemporary theorizing about madness, including in the work of Foucault, where it is relegated to the status of a cultural artifact. The author argues that by incorporating a genuinely psychoanalytic definition of the unconscious into theories of madness, it becomes possible to identify forms of individuality and constructive resistance that supersede the pessimism of Foucault's assessment of human agency. The paper concludes with a criticism of contemporary psychotherapies, especially in welfare state healthcare systems, that fail to address the objective, maddening circumstances of modern life. The resulting overdetermined location of contradiction and conflict in the human mind promotes illusory strategies of reconciliation and harmony that can betray the lived experience of those seeking help. A further consequence of this political and ethical confusion is to underscore the Cinderella status of psychotherapy in many countries.     

Madness strikes back

This commentary is concerned with the involvement of mental health service users in research. It will argue that research carried out by service users is one way of giving voice to a previously silenced group—the mad. It is one way in which ‘Madness Strikes Back’. The main theoretical model to be used is that of the early Foucault. I will not be concerned with what has become known as ‘Foucauldian discourse analysis’ since nowhere in Foucault's writing is there reference to conversation or talk. I will, however, be concerned with power as mental health service users are amongst the most disempowered of groups in all societies. I will also be concerned with Foucault's claim that, since the Enlightenment, madness has been positioned as the antithesis of reason, as ‘unreason’. This distinction can be argued to persist in the field of research. Copyright © 2008 John Wiley & Sons, Ltd.     

Religion and Madness

The question I try to answer in this paper is: How should we distinguish mad from sane religious belief? After looking at the clear-cut but opposed answers of Freud and Jung, I then examine the modern psychiatric answer, particularly as presented in the DSM IV. After arguing that each of the three answers is unsatisfactory, I look at what I take to be the more promising approach of Con Drury, Wittgenstein’s friend and biographer, in an essay called “Madness and Religion,” where, drawing on the religious histories of Joan of Arc, George Fox and Tolstoy and three of his own psychiatric patients, Drury suggests that there is no objective yet ethical way to make the distinction. This leads to my own answer, which is that the best we can do is to distinguish mad from neurotic religious belief; and hence that the safest position, although not the most comfortable, is the neurotic one.     

应对全球化挑战的开明之举

当前,人类正面临着一长串可怕的全球化挑战——不可再生资源的枯竭,日益严重的收入不均,沉重的国家债务,暴力的全面升级,军国主义,新的帝国主义,广告驱动的消费主义,福利国家的危机,宗教盲信的复兴,种族间不相容的日益加剧,政治的商业化,对传统自由主义和社会主义的中伤,科学和工程学科的学生数量的减少,后现代主义的盛行以及被大众商业文化所取代的高雅艺术。那么,该如何应对这些全球化的挑战呢?对于上述种种现代文明的危机,人们可能持两种观点:一种是蒙昧的,另一种是开明的。蒙昧主义者乐意采纳回溯过去,并企图用堕胎、安乐死和同性婚姻等…     

(Post)Enlightened Science

The Tragedy of Technology, by Stephen Hill, London: Pluto Press, 1988, 294 pages, hb £27.50, pb £8.95.     

Termination as Necessary Madness

The author offers an intensive clinical study, in which the paradox of termination is illuminated. For this patient, termination repeats the schizoid problem for which he arrived in treatment. The fear of closeness is confirmed by the knowledge that closeness will inevitably lead to loneliness and loss. This treatment dilemma opens up an inquiry into the original formulation of the analytic situation. The author proposes that the structure of psychoanalysis—intimacy entwined with the severing of intimacy—may conceal a need-fear dilemma which lies at the heart of our practice. I propose that this dilemma has always been gendered. Resistance to termination has been “feminized,” and a willingness to terminate has been “masculinized.”     

Psycho-Palliation and the Enlightened Counselor

The counseling process of psycho-palliation is presented as a type of spiritual journey that leads to enlightenment. First, the theory of psycho-palliation is defined. Then, a step-by-step outline is given on how a psycho-palliative attitude produces enlightenment for the counselor. Throughout the exposition, the theory of psycho-palliative counseling is expanded upon through the use of parables and spiritual references from the world's religions. Wosong had learned much and thought that he was ready to enter Heaven. So he went to the doors of Heaven and knocked. A voice said, “Who is there?” “It is Wosong, and I am ready to enter.” The voice replied, “I am sorry Wosong, but there is not room for me and thee.” Dejected, Wosong returned to his place, studied all the prophets and gave all he had to the poor. Once again he returned to the doors of Heaven and knocked. A voice said, “Who is there?” “It is Wosong.” The voice replied, “I am sorry Wosong, but there is not room for me and thee.” In complete confusion, Wosong returned to his place. For 7 years, he meditated on the voice of Heaven. Then, in complete humility, he knocked on the doors of Heaven. A voice said, “Who is there?” Wosong replied, “It is thyself.” So the voice said, “Enter. I always have room for myself.”     

Concerning Madness and Human Suffering

Pastoral Psychology - Few behavioral scientists have attempted a penetrating examination of the problem of suffering. Eschewing its etiology as a moral issue, they have left it to philosophers and...     

Enlightened,Empowered and Enjoying It

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