Dogfighting: Symbolic Expression and Validation of Masculinity

This study examines the issue of masculinity indogfighting. Dogfighting is an illegal gaming sportcentered in the Southern United States. The data for thisstudy were obtained via ethnographic fieldwork over a period of two years. Interviews wereconducted with 31 dogmen, approximately 90% of whom werewhite males. In addition the authors attended 14dogfights and numerous pre-fight meetings. We argue that specific elements of this sport representsymbolic attempts at attaining and maintaining honor andstatus, which, in the (predominantly white, male,working-class) dogfighting subculture, are equated with masculine identity. We further argue thatpursuit of symbolic masculinity through dogfighting ismore important to working-class men, who possess feweralternative avenues for achieving status than do middle-class or professional men. Theimplications of this research for the larger culture ofmasculinity in the United States are alsoexplored.     

The Reflective Model of Triadic Supervision as a Means of Fostering Cultural Humility

Journal of Contemporary Psychotherapy - Our increasingly diverse world of clinical practice and supervision necessitates clinical supervisors foster supervisees’ abilities to attend to...     

Chinese Landscape Painting and the Study of Being: An Imagined Encounter Between Martin Heidegger and Xia Gui

In this paper, we pose a speculative encounter between Heidegger and the Chinese Song Dynasty landscape painter Xia Gui. Our intention is to reassess Heidegger’s theory of the fourfold. By placing the concept in a cross-cultural context, we argue that Heidegger was essentially correct in that the world is structured as a fold between interrelated elements. At the same time, we challenge the quantity and quality of the folded elements. If one turns to the work of Xia Gui in conjunction with relevant Daoist texts, what one finds is a threefold structure to the world, composed of earth, sky, and mortals without Heidegger’s emphasis on divinities. In conclusion, we suggest that studying the folding structure of the world ought to be done through cultural comparisons of philosophical and aesthetic traditions in order to understand the potentiality for worldhood as an xfold.     

A Critique of Deep Ecology

Abstract  Our environmental crisis is commonly explained as a product of a set of attitudes and beliefs about the world which have been developed by post-Cartesian technological society. Deep ecologists claim that the crisis can only be overcome by adopting an alternative non-technological paradigm, such as can be discovered in non-Western cultures. In this paper I (a) express misgivings about the use of the expression 'Paradigm' by deep ecologists, (b) question the claim that a science-based world-view inevitably fosters manipulative and exploitative attitudes to the natural world, (c) suggest that non-technological cultures do not necessarily provide exemplary and superior models for relating to the natural world, and (d) defend a scientific naturalism as a satisfying way of realising our unity with the natural world.     

In Search of a New Mythology

Humanity's profound disconnection from nature is played out in its most visible form in the unfolding environmental catastrophe people are facing today. At the root of this alienation from the natural world is a spiritual crisis. The current dominant paradigm of rationalism and scientific inquiry rendered the natural world lifeless and soulless; nature became a commodity, rife for exploitation. Humanity needs to birth a new, collective mythology that can inspire a sustainable relationship with the natural world. Our very survival might hinge on our ability to create a cohesive narrative that allows for an experience of nature as alive, interconnected, and sacred.     

Is a false belief statement a lie or a truthful statement? Judgments and explanations of children aged 3 to 8

Attribution of a false belief is usually taken to indicate that children distinguish between a real world state of affairs and its representation by a subject. But how do they conceive of the properties of such a mental entity? Do they understand that false belief necessarily goes hand in hand with good faith? Our study explores to what extent children conflate false beliefs with lies. Sixty children aged 3 to 8 were presented with an FB situation and then asked whether the character having an FB was lying or not. Results show that up to 6 years, although correctly attributing the FB, children systematically judge the FB statement to be a lie, since it does not correspond to the real world state of affairs. Older children succeed in the lie judgment, invoking the false believer's not knowing the world state. Discussion bears on the relation between false belief and more general epistemic states.     

Introduction to the guest edited section: world government

In this introduction, I first present the general problematic of the special section. Our world faces several existential challenges (climate change, threat of (nuclear) war, and global injustice) and some would argue (with even more disagreeing) that the only adequate answer to these challenges is setting up a world government. I then introduce the contributions that comprise the scholarly body of the special section: Andri? on global democracy; Hahn on global political reconciliation; Pinheiro Walla on Kant and world government; Miklós &; Tanyi on institutional consequentialism and world governance. Lastly, I briefly describe the practical context in which the idea of the special section has arisen and in which the present contributions have taken shape.     

Mental stress on children exposed to war and natural catastrophes

This paper calls attention to the plight of children exposed to various traumas associated with wars and other natural disasters around the world. Little systematic attention has been paid to the mental health needs of child survivors of armed conflict. Our observations and experiences around the world would suggest that there are significant differences in the degree to which children have been prepared in anticipation of exposure to violence and in interventions applied after their exposure. It is the authors' impression that prevention and intervention can be quite powerful when employed in these situations.     

青少年聋生的分类学联系

了考察青少年聋生分类学联系的特点,使用不同类别的基本水平概念,完成了语义归类和错误再认２个实验,并同健听生的结果进行比较。结果表明：⑴聋生和健听生有类似的类别意识,但聋生的类别意识较健听生为弱。⑵与健听生比,呈现方式对聋生的反应影响较小。聋生的分类学概念有较强的形象化倾向。青少年聋生分类学联系的特点与他们语言能力发展迟缓、使用自然手语有关。因此,应加强聋生的规范手语教学,重视培养聋生的抽象思维能力     

The effect of the September 11 terrorist attacks on suicide and deliberate self-harm: a time trend study

Suicide rates may be affected by world news. Our objective was to investigate the possible impact of the terrorist attacks of September 11, 2001, on suicidal behavior in the Netherlands. There was evidence of an increase in rates of suicide and deliberate self-harm in the weeks immediately following the attacks. These findings contrast with Durkheim's (1897) original suggestion that suicide rates decline in times of war and outside threat but are in line with findings of increases in suicidal behavior after media coverage of lethal violence.     

The ideal elf: identity exploration in World of Warcraft.

In this study, we examine the identity exploration possibilities presented by online multiplayer games in which players use graphics tools and character-creation software to construct an avatar, or character. We predicted World of Warcraft players would create their main character more similar to their ideal self than the players themselves were. Our results support this idea; a sample of players rated their character as having more favorable attributes that were more favorable than their own self-rated attributes. This trend was stronger among those with lower psychological well-being, who rated themselves comparatively lower than they rated their character. Our results suggest that the game world allows players the freedom to create successful virtual selves regardless of the constraints of their actual situation.     

Integral Spirituality, Deep Science, and Ecological Awareness

There is a growing understanding that addressing the global crisis facing humanity will require new methods for knowing, understanding, and valuing the world. Narrow, disciplinary, and reductionist perceptions of reality are proving inadequate for addressing the complex, interconnected problems of the current age. The pervasive Cartesian worldview, which is based on the metaphor of the universe as a machine, promotes fragmentation in our thinking and our perception of the cosmos. This divisive, compartmentalized thinking fosters alienation and self‐focused behavior. I aim to show in this essay that healing the fragmentation that is at the root of the current world crises requires an integrated epistemology that embraces both the rational knowledge of scientific empiricism and the inner knowledge of spiritual experience. This “deep science” transcends the illusion of separateness to discern the unity, the unbroken wholeness, that underlies the diverse forms of the universe. Our perception of connectedness, of our integral place in the web of life, emerges as an attribute of our connection with the eternal, beatific source of all existence. This awakened spiritual vision “widens our circle of understanding and compassion, to embrace all living creatures in the whole of nature” (Einstein, quoted in Goldstein [1976] 1987). Our behavior, as it emerges naturally out of our perception of the sacredness of the natural world, will naturally embody love and respect for all life forms. This vision promotes the healing of our long‐standing alienation from the natural world and offers hope for renewal in the midst of widespread cultural deterioration and environmental destruction.     

Human Enhancement and Communication: On Meaning and Shared Understanding

Our technologies have enabled us to change both the world and our perceptions of the world, as well as to change ourselves and to find new ways to fulfil the human desire for improvement and for having new capacities. The debate around using technology for human enhancement has already raised many ethical concerns, however little research has been done in how human enhancement can affect human communication. The purpose of this paper is to explore whether some human enhancements could change our shared lifeworld so radically that human communication as we know it would not be possible any longer. After exploring the kinds of communication problems we are concerned with as well as mentioning some possible enhancement interventions that could bring about such problems, we will address some of the ethical implications that follow from these potential communication problems. We argue that because of the role that communication plays in human society, this issue deserves attention.     

About the artist: Craig antrim

Our cover artist, Alok Hsu Kwang-Han, has a truly adventurous spirit that has led him to motorbike through Tibet, to study and live in India, returning twenty or more times, and to travel the world with his brushes, paper, and an open heart. Last year, he gave a workshop to benefit Psychological Perspectives, which was very well attended. His art is a unique blending of several traditions that evolved over decades. In his words     

Perceiving the shape and material properties of 3D surfaces

Our visual experience of the world relies on the interaction of light with the different substances, surfaces, and objects in our environment. These optical interactions generate images that contain a conflated mixture of different scene variables, which our visual system must somehow disentangle to extract information about the shape and material properties of the world. Such problems have historically been considered to be ill-posed, but recent work suggests that there are complex patterns of covariation in light that co-specify the 3D shape and material properties of surfaces. This work provides new insights into how the visual system acquired the ability to solve problems that have historically been considered intractable.     

On the (Im)possibility of Democratic Citizenship Education in the Arab and Muslim World

The euphoria of the recent Arab Spring that was initiated in northern African countries such as Tunisia, Egypt and Libya and spilled over to Bahrain, Yemen and Syria brings into question as to whether democratic citizenship education or more pertinently, education for democratic citizenship can successfully be cultivated in most of the Arab and Muslim world. In reference to the Gulf Cooperation Council countries (Bahrain, Kuwait, Saudi Arabia, Qatar, Oman and the United Arab Emirates) in the Middle East, we argue that unless gender inequality, mostly instigated by religious-tribal and patriarchal perspectives, is eradicated, it would be impossible to engender any plausible conception of education for democratic citizenship in most of the Arab and Muslim world. Our thesis rests on an understanding that, firstly, education in the Arab and Muslim world is located in an impoverished view of education for Muslims; and secondly, that the notable absence of democratic citizenship is enhanced by gender-based discrimination in society especially in the professions and politics. We contend that education for democratic citizenship in the Arab and Muslim world is necessary and ought to be framed along a pluralist imaginary of citizenship. However, considering the continued prevalence of authoritarianism at politico-social levels our argument is that it seems feasible to enhance and at times disrupt the cultivation of national education drawing on some of the features of a pluralist imaginary of citizenship.     

The Fractal Self and the Organization of Nature: The Daoist Sage and Chaos Theory

The interconnections between self and surroundings in Daoist thought have been explored in the past in a variety of contexts. This paper, however, explores the Daoist version of the relational self from the general perspective of chaos theory and, more specifically, examines the role of the self in creating emergent form and dynamism in nature and society. The fractal self and world merge through the disciplined effort of the sage until the effort becomes effortless. Both self and world are transformed and become one through the emergent moment. This moment represents a new opportunity for subsequent patterns, or attractors, to emerge. We suggest that the self folds itself into the world, creating and being created by a new attractor, or pattern, in the organization of nature, which we argue is Dao . Our current investigation addresses the following aspects of chaos theory and its relation to Daoism: (1) the Daoist notion of wuwei as perfect congruence; (2) yin and yang at the edge of chaos; (3) the emergent nature of the myriad things; and (4) a Daoist warning against fractal disconnections in the world. Finally, we conclude that the self has the potential to become the world. To approach this amplified condition, the self must dedicate itself to and risk open engagement with events across the complexity of nature. Through openly engaging the world, the self is transformed, leaving the world forever changed.     

Recalibrating color categories using world knowledge

ABSTRACT— When the perceptual system uses color to facilitate object recognition, it must solve the color-constancy problem: The light an object reflects to an observer's eyes confounds properties of the source of the illumination with the surface reflectance of the object. Information from the visual scene ( bottom-up information) is insufficient to solve this problem. We show that observers use world knowledge about objects and their prototypical colors as a source of top-down information to improve color constancy. Specifically, observers use world knowledge to recalibrate their color categories. Our results also suggest that similar effects previously observed in language perception are the consequence of a general perceptual process.