On citing the literature

Some outlandish examples are used to support the argument that literature citations should be treated as references to documents and not references to individuals. Different consequences for scientific behavior are implicit in the alternative usages.     

On being educated in the west: The disruption in self as a narrative and authenticity and inauthenticity of self

In this article I have argued that the issue of the effect of education on one getting educated is an ontological one. I make my case with the help of Heidegger's concepts of Dasein, and man's-being-in-the-world. I first argue that tradition is constitutive of one's being, and that man's being is in-a-tradition, and then make the case that education is located in tradition, and that education is a process by which one is initiated into that tradition. As a consequence getting educated in a tradition outside one's own has the effect of dislocating the being of the one getting educated.     

On being educated in the west: The disruption in self as a narrative and authenticity and inauthenticity of self

In this article I have argued that the issue of the effect of education on one getting educated is an ontological one. I make my case with the help of Heidegger's concepts of Dasein, and man's-being-in-the-world. I first argue that tradition is constitutive of one's being, and that man's being is in-a-tradition, and then make the case that education is located in tradition, and that education is a process by which one is initiated into that tradition. As a consequence getting educated in a tradition outside one's own has the effect of dislocating the being of the one getting educated.     

Science and Life-World: Husserl, Schutz, Garfinkel

In this article I intend to explore the conception of science as it emerges from the work of Husserl, Schutz, and Garfinkel. By concentrating specifically on the issue of science, I attempt to show that Garfinkel’s views on the relationship between science and the everyday world are much closer to Husserl’s stance than to the Schutzian perspective. To this end, I explore Husserl’s notion of science especially as it emerges in the Crisis of European Sciences, where he describes the failure of European science and again preaches for a return to the “things themselves”. In this respect I interpret ethnomethodology’s most recent program as an answer to that call originating from a sociological domain. I then argue that the Husserlian turn within ethnomethodology marks the split between Garfinkel and Schutz. In fact I try to show that Schutz’s epistemological work is only partially inspired by phenomenology and that his conception of science retains a rationalist stance that ethnomethodology opposes. In the final section I briefly discuss Garfinkel’s most recent program as a way of closing the gap between theory and experience by linking the topics of science to the radical experiential phenomena.     

动机性视角与认知加工视角下三重自我的层级关系

自我并非是一个单一的、整体的认知结构,至少包含3个基本的自我表征形式:个体自我、关系自我与集体自我。从动机性视角出发,3种自我的层级关系存在4种可能的假设:(1)个体自我首要性假设;(2)关系自我首要性假设;(3)集体自我首要性假设;(4)情境性假设。以往动机性视角出发的研究偏向于支持个体自我首要性假设,但其结论仍需通过进一步考察其他可能变量的作用而加以验证。从认知视角考虑三重自我的层级关系时,以往的研究结果并不统一,缺乏同时比较个体自我、关系自我、集体自我的层级关系的整合性研究。今后需要重点探索将三重自我整合起来的新的实验范式,从而有助于对三重自我层级关系的分析与探究。     

Correction to: Linguistic convention and worldly fact

Philosophical Studies - The original publication of the article contains two formatting errors, the second of which significantly inhibits readability.     

中国人三重自我建构加工中的相对优先性:来自ERP的证据

借助事件相关电位技术,采用启动范式的变式探讨了中国人三重自我建构的加工特点。结果发现,具体哪种自我建构占据加工优势取决于具体的加工阶段:早期加工阶段集体自我占加工优势;晚期加工阶段个体自我占加工优势;而在N2成分上,三种自我建构加工优势相当。该结果在一定程度上支持了情境性假设,拓展了三重自我建构理论的研究,为该领域的理论争论提供了新的认知神经科学证据。     

Alfred Schutz: Transcendence, Symbolic Intersubjectivity, and Moral Value

This article uses the writings of Alfred Schutz as catalysts to analyze three distinctive modes of transcendences operative in human experience. Particular attention is given to the role symbolic awareness plays in the formation and embodiment of moral value. I argue that Schutz's theory of symbols is helpful in illuminating the way shared horizons of value meaning and collective moral purpose can occur in relation to cultural and geographical anonymity. I then draw upon the moral theory of H. Richard Niebuhr to highlight the positive role that symbolic value horizons play in preventing ethnocentric world-views and in promoting common centers of discourse and visions of wholeness.     

On being, knowing and having a self

This paper(1) takes the distinction between being conscious ('core consciousness') and knowing that one is conscious (self-reflexive consciousness) as a starting point for differentiating between three different aspects of the self: 1) the overall process of psychosomatic being which we share with all living creatures and which expresses itself through action (self as totality), 2) the conscious awareness of knowing the self that is a peculiarly human phenomenon consequent on the development of symbolic imagination (sense of self including numinous experiences of the self) and 3) having a self (or soul) as an essential attribute of being human that can only be achieved through being endowed with a self in the mind of others (self-identity leading to the self as the centre of the personality). Some clinical implications of these distinctions are considered including the role of interpretation as fostering integration through the provision of alternative self-images, the loss of self-reflexive consciousness in states of overwhelming affect and the attack on the spontaneous psychosomatic being of the self in states of self-hatred and self-division.     

The self, the psyche and the world: a phenomenological interpretation

Abstract :  This paper takes as its starting point Jung's definition of the self as the totality of the psyche. However, because the term psyche remains conceptually unclear the concept of the self as totality, origin and goal, even centre, remains vague. With reference to Heidegger's analysis of human being as  Dasein , as well as Jung's writings, it is argued that Jung's concept of psyche is not a synonym for mind but is the world in which we live psychologically. An understanding of the psyche as existentially situated requires us to rethink some features of the self. For instance, the self as origin is thus not a pre-existential integrate of pure potentiality but the original gathering of existence in which, and out of which, personal identity is constituted. The ego emerges out of the self as the development and ownership of aspects of an existence that is already situated and gathered. Relations between the ego and the self are about what is known, or admitted, and its relation with what is already being lived within the gathering that is existence. The self as psyche, origin, and centre are discussed, as well as the meaning of interiority. Epistemological assumptions of object relations theory are critically discussed. The paper also includes critical discussions of recent papers on the self.     

Culture, memory, and the self: An analysis of the personal and collective self in long-term memory

We used a memory paradigm to test whether the nature of representations of the self within long-term memory differed as a function of cultural background. In Western samples words encoded in relation to the self are typically remembered better, and Euro-Canadian participants here showed this standard self-reference effect. However, Asian-Canadian participants were slower to recognize personal traits (as opposed to collective traits) when these traits had been encoded in reference to the self, suggesting a more elaborate representation of the collective self than the personal self in long-term memory. Further, memory was actually inhibited for Asian-Canadians when personal traits were encoded in reference to the self (vs. encoded with other referents). Differences in long-term memory trace strength for self-related data may emerge even as differences in the working self do not, and implications of this difference are discussed.