Reading a “Titian”: Visual Methods and the Limits of Interpretation

Contemporary criminology is witnessing something of a “visual turn” and as researchers develop their methods of enquiry it is clear that interdisciplinary scholarship will play a key role in shaping inventive approaches in it. In this article, I discuss some of the different ways art historians have “read” images and the multiple connections they have forged to understand an artwork, before turning to how these approaches have been mobilized in a single example: Titian’s Flaying of Marsyas, which dates from the 1570s, and is among the most disturbing images in the entire history of art.     

Whose Metaphysics of Presence? Heidegger's Interpretation of Energeia and Dunamis in Aristotle

In the recently published 1924 course, Grundbegriffe der aristotelischen Philosophie, Martin Heidegger offers a detailed interpretation of Aristotle's definition of kinesis in the Physics. This interpretation identifies entelecheia with what is finished and present‐at‐an‐end and energeia with being‐at‐work toward this end. In arguing against this interpretation, the present paper attempts to show that Aristotle interpreted being from the perspective of praxis rather than poiesis and therefore did not identify it with static presence. The paper also challenges later variations of Heidegger's interpretation, in particular his account of dunamis in the 1931 course on Metaphysics Theta, which insists that its mode of being is presence‐at‐hand. By arguing that this reading too is untenable, the paper concludes that Aristotle's metaphysics is not a metaphysics of presence and that his texts instead point toward a possibility of metaphysics ignored by the attempts of Heidegger and others to overcome it.     

Dworkin’s Unity of Value: An Interpretation and Defense

Res Publica - Ronald Dworkin’s unity of value thesis underlies his influential moral, political, and legal thought. This essay presents an interpretation of the unity thesis designed to...     

The Presence of the Real: Jalarāmkathā and the Experience of the Transcendent

International Journal of Hindu Studies - Rarely is the presence of the Gujarati saint Jalarām Bāpā (1799–1881) felt more immediately, and indeed collectively, by his devotees...     

Salomon Maimon’s Attempt at a New Presentation of the Principle of Morality and a New Deduction of Its Reality1

This essay is a translation of one of Salomon Maimon’s ethical writings, accompanied by a brief introduction. In it, Maimon proposes a correction of the Kantian moral principle of duty, as it is articulated both by Kant’s Groundwork for a Metaphysics of Morals and his Critique of Practical Reason. In particular, Maimon’s essay reveals the influence of Reinhold’s critique of Kant’s moral philosophy, especially regarding the role of incentives behind moral action. It reveals as well Maimon’s commitment to the primacy of the theoretical over the practical, drawn from his reading of Maimonides and Spinoza. The essay, therefore, marks an important moment in the development of Maimon’s assimilation of Kantian philosophy, one often neglected in scholarship on his work.     

Beyond a Theory of Human Nature： Towards an Alternative Interpretation of Mencius＇ Ethics

By following the Wittgensteinian view that the sense of an ethical term such as “nature” (xing 性) should be understood through an examination of its function in its actual philosophical context, this article takes a look at the notion of xing in the Mencius from an alternative perspective. Proceeding from this perspective, it re-examines the view that xing in the Mencius should be understood in biological terms. A discussion of xing in relation to the “Why be moral?” question follows. I then offer an alternative interpretation of Mencius’ ethics by focusing on the meaning of the ethical particulars. Contrary to common perception, I argue that Mencius’ theory of human nature (renxing 人 性) need not occupy a central place in his moral philosophy; the ultimate foundation of Mencius’ moral philosophy lies in the meaning or sense of morality. Through participating in concrete, ethical thinking and by paying attention to the ethical particulars, human beings develop their grasp of moral and ethical meaning.     

Thirteen Ways of Looking at a ‘Ritual’

‘Ritual’ has long been a key concept in anthropology and many ‘rituals’ have been identified, described, and interpreted. In most cases, those interpretations have been generated and presented by anthropologists. Occasionally, however, the interpretations of participants themselves are presented and can be equally multifarious. These sets of ways of looking at ‘ritual’ may or may not overlap. In this paper, I present thirteen ways of looking at one particular ‘ritual’—the (British) Quaker meeting for worship—and suggest that ways of looking are sometimes shared by academics and adepts. I conclude from this, firstly, that we are likely to produce an impoverished understanding of social phenomena when we ignore the interpretations of protagonists and, secondly, that to eschew a multivocal appreciation of ‘ritual’ will result in an unnecessarily crude representation of social life.     

Relativity of the human world and Dao in Lao-Zhuang—An Interpretation of chapter 1 of the Zhuang-zi and of the Lao-zi1

In this essay I offer an interpretative reading of the first chapter in the two canonical works, the Zhuang-zi and the Lao-zi, and argue that there is an inner connection between the first chapters of the two books. My presupposition is that what Zhuang-zi has argued in “Xiao Yao You” is the theme of the relativity of the position of the human world, which is in accord with the mystery of Dao presented at the beginning of the Lao-zi. Therefore, there are two opposite directions running in the Daoist philosophy in Lao-zi and Zhuang-zi: the first one is from this world (worlds) to Dao; the second one is from Dao to the worlds. While the first emphasizes the relativity of the point of views of the worldly beings, the second shows the mystery of Dao. This can be seen as a hermeneutical circle.     

Is sense of coherence a mediator or moderator of relationships between violence at work and stress reactions?

The relationships between exposure to violence at work, sense of coherence, and stress reactions were analysed in a large sample of the Danish workforce. The results showed that employees subjected to violence have a weaker sense of coherence than the rest of the respondents. Sense of coherence acted as a mediator and not as a moderator of relationships between exposure to violence and psychological, psychosomatic and cognitive stress reactions. The stability of the sense of coherence construct is discussed. With respect to the relation between sense of coherence and violence, preventative measures at the individual and organizational level are suggested.     

Literature,Ethics, and Richard Rorty’s Pragmatist Theory of Interpretation

This article considers the validity and strength of Richard Rorty’s pragmatist theory of interpretation in the light of two ethical issues related to literature and interpretation. Rorty’s theory is rejected on two grounds. First, it is argued that his unrestrained account of interpretation is incompatible with the distinctive moral concerns that have been seen to restrict the scope and nature of valid approaches to artworks. The second part of the paper claims that there is no indispensable relationship between supporting Rorty’s pragmatist theory of interpretation and the important place that is attached to literature in the liberal society outlined by him. A reading of Donald Davidson’s texts on literary language and interpretation implies that an intentionalist theory of interpretation can accommodate those features that Rorty values in literature as well.

The Significance of Shendu in the Interpretation of Classical Learning and Zhu Xi’s Misreading

According to recently excavated bamboo and silk material, the idea of du 獨 in the concept shendu 慎獨 does not refer to a spatial notion of dwelling in solitude or a solitary dwelling; rather it is the state before having made contact with external things, or the state “before feelings are aroused” (weifa 未發) of the inner heart/mind. It refers to internal thoughts and volitions, or “casting aside external sensations” (sheti 舍體). Shen 慎 should be glossed in accordance with the Erya 爾雅 (Approaching Elegance), rendering it as “sincerity” (cheng 誠). Shendu then means to “cause one’s will to be sincere” (chengqiyi 誠其意). Zheng Xuan 鄭玄, in explaining shendu as being “cautious of the actions one performs in private” (shen qi xianju suowei 慎其閒居所為), completely strayed from the original meaning as found in the bamboo-silk texts. Zhu Xi 朱熹, seeing the insufficiencies of Zheng Xuan’s interpretation of shendu, broadened the meaning of du, and in particular added a spiritual meaning to it. However, due to influence by Zheng Xuan, Zhu Xi still preserved some misreadings of the term; especially in his interpretation of shendu in the Daxue 大學 (Great Learning) and Zhongyong 中庸 (Doctrine of the Mean). Considering that the Neo-Confucian methods of cultivation embodied in the ideas of “abiding in reverence and enriching the self” (jujing hanyang 居敬涵養), and “being refined and focused” (weijing weiyi 惟精惟一) actually accorded more with the original meaning of shendu, Zhu Xi’s misreading of shendu is indirectly related to the loss of its original meaning due to the broken transmission of the ancient texts.     

Above Analysis and Amazement: Some Contemporary Muslim Characterizations of ‘Miracle’ and Their Interpretation

This article aims at contributing to the study of miracles on multiple levels. First, it provides an update on current scholarship in contemporary Muslim interpretations of miracles by summarizing and comparing some positions that, despite their originality and/or potential influence on the wider Muslim readership, are not normally taken into account in a number of recent reconstructions of the concept within Islam. Second, it proposes some complementary philosophical interpretations of those positions, interpretations that involve identifying similarities and commonalities among the positions, despite deep differences and explicit mutual oppositions. As well, this article argues that these interpretations have far-reaching consequences for the philosophical debate on miracles within other traditions and cultures; at stake will be the very meaningfulness of engaging in a univocal, overarching, rationalized interpretation of miracles.     

A Semantic Interpretation of Husserl's EpochÉ

This paper presents an interpretation of Husserl's phenomenological epoché or bracketing ( Einklammerung), which makes it possible to compare his position with philosophical programs developed within the framework of modern analytical philosophy. At the same time it asks in what sense Husserl's phenomenology is a form of idealism or exceeds the traditional discussion of idealism versus realism.     

Graphomotor Interpretation of the MMPI-2?

Although clinicians may attribute various personality features to patients who complete paper-and-pencil instruments (e.g., the MMPI-2) with notable neatness (compulsivity?) or sloppiness (oppositionalism?), such inferences have not been empirically examined. In our investigation, MMPI-2 protocols of 154 psychiatric inpatients (74 female and 80 male, M age = 36.7) were examined. A scoring system was developed to categorize the degree of neatness with which each patient had filled in the MMPI-2 response sheet (interrater Cohen Kappa = 0.86). Degree of neatness was not found to be correlated with clinical or content scales on the MMPI-2, with any Millon Clinical Multiaxial Inventory-II (MCMI-II) scales, or with various Rorschach (Comprehensive System) variables. These results imply that, clinical lore notwithstanding, clinicians should refrain from drawing unwarranted inferences about patients' personality features on the basis of the apparent neatness or sloppiness of patients' protocols.     

Knowledge and True Belief at Theaetetus 201a–c

This paper examines a passage in the Theaetetus (201a–c) where Plato distinguishes knowledge from true belief by appealing to the example of a jury hearing a case. While the jurors may have true belief, Socrates puts forward two reasons why they cannot achieve knowledge. The reasons for this nescience have typically been taken to be in tension with each other (most notably by Myles Burnyeat). This paper proposes a solution to the putative difficulty by arguing that what links the two cases of nescience is that in neither case do the jurors act from an epistemic virtue and that doing so is a necessary condition of knowledge. Appreciating that it is a necessary condition of knowledge that it be the result of an epistemic agent's agency in a distinctive way provides a satisfying solution to the difficulty Burnyeat detected and also does justice to an otherwise neglected aspect of Plato's epistemology: his talk of cognitive capacities and virtues and his focus on what it is that is active and passive in epistemic processes.     

Parenting anxiety and stress: does gender play a part at 3 months of age?

In this study, the authors compared 90 pairs of mothers and fathers with respect to aspects of negative emotionality experienced in the early parenting role. Mothers and fathers of 90 healthy 3-month-old infants completed questionnaires pertaining to parenting stress and separation anxiety. Mothers reported significantly higher levels of negative emotionality than did fathers. An interaction effect of parent with child gender on the level of parenting stress was indicated. Mothers of sons reported more stress than did mothers of daughters. The child's gender was not related to the level of separation anxiety expressed by mothers and fathers. The findings suggested that, at 3 months of age, the child's gender plays a role in the parenting experience, but the impact is (a) moderated by the parent's gender and (b) construct-specific (e.g., stress). These findings are in line with a multidetermined model of parenting.     

‘Minimal Religion’ and Mikhail Epstein’s Interpretation of Religion in Late-Soviet and Post-Soviet Russia

This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the term ‘minimal religion’ for the analysis of religion in contemporary Russia. An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London, on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’. In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that formative experience.