From Social to Political Identity: A Critical Examination of Social Identity Theory

Interest in the concept of identity has grown exponentially within both the humanities and social sciences, but the discussion of identity has had less impact than might be expected on the quantitative study of political behavior in general and on political psychology more specifically. One of the approaches that holds the most promise for political psychologists is social identity theory, as reflected in the thinking of Henri Tajfel, John Turner, and colleagues. Although the theory addresses the kinds of problems of interest to political psychologists, it has had limited impact on political psychology because of social identity theorists' disinclination to examine the sources of social identity in a real world complicated by history and culture. In this review, four key issues are examined that hinder the successful application of social identity theory to political phenomena. These key issues are the existence of identity choice, the subjective meaning of identities, gradations in identity strength, and the considerable stability of many social and political identities.     

Between Pragmatism and Critical Theory: Social Philosophy Today

This paper aims at renovating the prospects for social philosophy through a confrontation between pragmatism and critical theory. In particular, it contends that the resources of pragmatism for advancing a project of emancipatory social philosophy have so far been neglected. After contrasting the two major traditions in social philosophy—the analytical and the critical—I proceed to outline the main traits of a pragmatist social philosophy. By inscribing pragmatism within the tradition of social philosophy, my aim is to promote a new understanding of pragmatism as one of the central Euro-American traditions in social and political philosophy, deserving to be on an equal footing with critical theory and political liberalism. And, furthermore, one whose critical and radical force may be of great help in the wake of the dismissal of the metaphysical certainties upon which the critical program of social philosophy had once set its hopes of social emancipation.     

A Critical Survey of Some Recent Philosophical Research in China

In this paper, I survey some recent literature produced by the established Chinese philosophers who regularly publish in Chinese philosophy journals and work in Mainland China. Specifically, I review the recent research of these philosophers in two areas: Chinese Philosophy and epistemology. In each area, I focus on two topics that have caught the attention of a lot of Chinese philosophers. I argue that the Chinese philosophers’ research on these topics has two prevalent problems: (i) a lot of arguments they make are weak; (ii) they tend not to critically engage with others. I discuss a metaphilosophical objection that weak argumentation and disengagement are not vices of philosophical research. I also try to make sense of (i) and (ii) in terms of some cultural factors.     

A Critical Examination of Several Methods of Determining Levels of Social Status

Summary

A 42-item forced choice questionnaire, administered in 1957–58 to undergraduate students at the American University of Beirut, was readministered to a matched sample in 1970–71 to determine the hierarchy of group affiliations.

With the exception of a significantly higher ranking given to citizenship by males in 1970 compared to 1957, no other significant differences were found between 1957 and 1971 in the relative importance given to family, national (ethnic) origin, and citizenship by subjects in both samples, irrespective of sex, religion, and political orientation. Family still ranked first, followed by national (ethnic) affiliation, and third by citizenship. Also, the only significant within sample difference found in 1957 was also found in 1971: namely, politically oriented subjects gave significantly higher rankings to political party affiliation than nonpolitically oriented subjects.

However, significant changes were found to occur between 1957 and 1971 with respect to political party and religion: namely, political party affiliation became significantly more important and religious affiliation became significantly less important. These changes were discussed within the context of changing social and political conditions in the Arab Middle East.

Finally, within sample comparisons in the 1970–71 sample showed that politically oriented Palestinians were the only subgrouping who ranked national (ethnic) origin rather than family first, and they also ranked political party affiliation significantly higher than even the politically oriented other Arabs. These differences were discussed in the light of recent significant developments which had characterized the Palestinian community, particularly since the 1967 Arab-Israeli war. It is, however, clearly understood that our findings cannot be generalized to populations other than our subjects.     

The Social Authority of Paradigms as Group Commitments: Rehabilitating Kuhn with Recent Social Philosophy

By linking the conceptual and social dynamics of change in science, Kuhn’s Structure of Scientific Revolutions proved tremendously fruitful for research in science studies. But Kuhn’s idea of incommensurability provoked strong criticism from philosophers of science. In this essay I show how Raimo Tuomela’s Philosophy of Sociality illuminates and strengthens Kuhn’s model of scientific change. After recalling the central features and problems of Kuhn’s model, I introduce Tuomela’s approach. I then show (a) how Tuomela’s conception of group ethos aligns with Kuhn’s notion of paradigms as group commitments, and (b) how Tuomela’s distinction between I-mode and we-mode forms of collective intentionality can capture the shifting paradigmatic commitments in Kuhn’s model of change as a cycle of normal and revolutionary science. But Tuomela’s analysis does not rely on meaning holism, and thus does not involve the problematic notion of incommensurability that burdened Kuhn’s analysis.     

Theorising and Exposing Institutional Racism in Britain: The Contribution of Ann and Michael Dummett to Critical Philosophy of Race

By helping to introduce the relatively new concept of institutional racism into Britain, Sir Michael and Ann Dummett expanded the concept of racism beyond the limited sense it had been given in the 1940s and 1950s when racism tended to be associated with the scientific concept of race and when the focus tended to fall on the intent to harm or speak harm of a group that was identified as a race by science. They recognised that ‘race’ was primarily a political and not a scientific concept. This led them in a different direction from that taken by the next generation of mainstream philosophers working in this area, such as Kwame Anthony Appiah, who adopted the UNESCO approach of highlighting the scientific deficiencies of the concept of race. However, although they both succeeded in developing ways to break through the forms of self‐deception that allow institutional racism to go unnoticed and at the same time offered instructive insights into the ways politicians hide behind the racism of others, I argue that they failed to see, as clearly as Sartre and Fanon did, that the conception of institutional racism necessitates a structural changes in society beyond anything they contemplated.     

Psychoanalysis and Humanism: A Review and Critical Examination of Integrationist Efforts With Some Proposed Resolutions

Psychoanalysis and psychological humanism are theories that provide ways of understanding the psychotherapeutic process. These orientations have somewhat incompatible assumptions, thereby making integration difficult. Efforts at theoretical integration of psychoanalysis and humanism are critically reviewed along the lines of F. Pine's (1990) 4 psychologies of psychoanalysis. The author concludes that psychoanalysis and humanism have certain compatible features, but that they generally represent opposing vantage points in the study of subjectivity. Each orientation is grounded in a particular epistemic value system that dictates the way knowledge about others should be acquired. Recommendations for integrating these orientations in the psychotherapeutic process are provided.     

Pragmatism and Philosophy of Science: A Critical Survey

After delineating the distinguishing features of pragmatism, and noting the resources that pragmatists have available to respond effectively as pragmatists to the two major objections to pragmatism, I examine and critically evaluate the various proposals that pragmatists have offered as a solution to the problem of induction, followed by a discussion of the pragmatic positions on the status of theoretical entities. Thereafter I discuss the pragmatic posture toward the nature of explanation in science. I conclude that pragmatism has (a) a generally compelling solution to Hume’s problem of induction; (b) no specific position on the status of theoretical entities, although something like the non‐realism of the sort developed by van Fraassen seems a defensible candidate for most pragmatists in general, even though there are non‐trivial objections to van Fraassen’s position; and (c) central to the pragmatic conception of scientific explanation is the abandonment of our common conception of truth as a necessary condition for sentences to provide adequate explanations, and a drift in the direction of a contextualist account of explanation.     

Recent Defenders of Eliade: A Critical Evaluation

Several defenders of Mircea Eliade have written books maintaining that Eliade's personal life and literary and scholarly contributions are all of one piece; that one cannot understand his scholarship without understanding his personal life, fears, ambitions, religious and other commitments. Reviewed and critically evaluated are Mac Linscott Ricketts's interpretation that the essence of Eliade's scholarship can be seen in his early Romanian experiences and writings; Carl Olson's interpretation that Eliade's scholarship is essentially theological and philosophical; and David Cave's interpretation that Eliade's scholarship is essentially based on his spiritual vision of a new humanism. Interpretations of Eliade's historical consciousness and his Christianity are criticized. Next, using these three defenders and several critics, the recent controversy about Eliade's politics and the political nature of his scholarship is considered. Finally, questions are raised as to whether Eliade's defenders have blurred or collapsed certain legitimate scholarly distinctions, thus rendering his scholarship even more vulnerable to attack.     

Time for Reflection: A Critical Examination of Polychronicity

Both researchers and practitioners are increasing their attention to the multitasking demands of contemporary work contexts, and previous work suggests polychronicity plays a central role in the motivation of individuals to perform multiple tasks simultaneously. However, our detailed examination of existing literature reveals a wide range of conceptualizations and operationalizations of this construct, as well as incongruent results concerning the effects of polychronicity on behavior and performance. In this article, we develop recommendations for defining and measuring polychronicity more precisely, we examine and compare existing work on predictors of polychronicity, and we address the equivocal relationship between polychronicity and performance. We conclude with implications for future research.     

Psychological Groups and Political Psychology: A Response to Huddy's "Critical Examination of Social Identity Theory"

In a recent article in this journal, Leonie Huddy (2001) asks whether the social identity approach developed by Tajfel, Turner, and their collaborators can "advance the study of identity within political science" (p. 128). She concludes that "various shortcomings and omissions in its research program" (p. 128) hinder the application of the approach to political phenomena. This paper presents a response to Huddy's evaluation of the social identity approach. Several aspects of her account of social identity work are challenged, especially her suggestion that it ignores subjective aspects of group membership. The interpretation of the minimal group paradigm is discussed in detail, as are issues of identity choice, salience, and variations in identity strength. The treatment of groups as process in social identity theory and self–categorization theory is given particular emphasis.     

Paulo Freire and Philosophy for Children: A Critical Dialogue

This paper is an attempt to connect the Brazilian Paulo Freire’s well known educational thinking with the “philosophy for children” movement. It considers the relationship between the creator of philosophy for children (P4C), Matthew Lipman and Freire through different attempts to establish a relationship between these two educators. The paper shows that the relationship between them is not as close as many supporters of P4C have claimed, especially in Latin America. It also considers the context of Educational Policies in our time and why Freire’s understanding of the politics of education makes it impossible to be Freirean and at the same time be neutral or favorable to the actual status quo. Finally, after presenting Lipman’s understanding of the relationship between philosophy, education and democracy and their connection to capitalism, it proposes ways to begin the political path of philosophizing with children inspired by Paulo Freire’s educational thinking. As a result, a more politically committed path to doing philosophy with children is offered.