The subject of “We intend”

This paper examines and compares the ways in which intentions of the singular kind (“I intend”) and the plural kind (“we intend”) are subjective. Are intentions of the plural kind ours in the same way intentions of the singular kind are mine? Starting with the singular case, it is argued that “I intend” is subjective in virtue of self-knowledge. Self-knowledge is special in that it is self-identifying, self-validating, self-committing, and self-authorizing. Moving to the plural form, it is argued that in spite of apparent differences, attitudes of the form “we intend” are subjective in the same way. The self-knowledge at work here is plural rather than singular. This supports a plural subject account of collective intentionality. It is argued that the worries sometimes raised in the literature against the metaphysical “spookiness” of plural subjects are due to a fundamental misconception of the way in which attitudes of either kind –singular and plural – are subjective.     

Lacan’s subversion of the subject

I explore Lacan’s theory of the subject by responding to two well-known criticisms of it, found in Borch-Jacobsen’s Lacan and Lacoue-Labarthe and Nancy’s The Title of the Letter. I argue that the relation of the subject to language is an important part of Lacan’s theory, but his conception of the subject cannot be reduced to language, as the critiques allege. The real must be included in the picture too. I then discuss the situation of Lacan’s subject between language and the real, and conclude with a contrast of Lacan’s subversion of the subject to a Derridean paleonymic approach.     

Are intrusive thoughts subject to habituation?

The main question was addressed by studying three groups of non-psychiatric subjects who experienced intrusive and distressing thoughts. The effects of one of three forms of habituation training (massed, spaced and spaced combined with relaxation) on selected thoughts were assessed on a range of measures including latency, duration, discomfort, fading and so on.It appears that intrusive thoughts are subject to habituation. Broad decrements of significant magnitude were observed after each of three forms of habitation training. However, the occurrence of unpredicted decrements attributable to practice effects and to relaxation, presents some problems of interpretation.     

The enigmatic “nature of the subject”

Freud once placed psychoanalysis in a “middle position between medicine and philosophy”. Yet, the meaning of that position has never been sufficiently clarified. The author suggests that the essence of the psychoanalytic experience is defined by the fact that its clinical practice operates within a basically relational or intersubjective frame containing the analysand's self-interpreting reflection, which here is identified as ethical in nature. It is further argued that late modernity is experiencing a crisis in the art of reflection, accompanied by a flight from this ethical dimension. A common social response is to fall back on the authority of neo-positivistic science, making psychoanalysis increasingly redundant. To meaningfully connect with the consequences of this state of affairs, psychoanalysis needs to deepen the understanding of its unique essence. To that end, a model for collaboration with philosophy is briefly sketched.     

What's the subject? Brexit and politics as articulation

This paper focuses on the moment of Brexit and its political aftermath in order to challenge dominant academic and popular conceptions of the political subject as singular and coherent. Instead, we suggest that there is an urgent political and analytical need for a view of the subject as multiple, contradictory, and dialogic. As interdisciplinary scholars working on the borders of policy studies and cultural studies, we think this is a critical site for transdisciplinary conversations about such conceptions of the subject. In the political field, such subjects are selectively and unevenly addressed and mobilized by political projects—such as Vote Leave—that invite them to recognize themselves as part of an imagined collective identity. In the twin disturbances of the European Union referendum and the 2017 general election, we suggest that it is possible to see that other voicings, other identifications, and other projects remain possible. Specific political mobilizations are neither singular nor stable.     

Can a trained subject judge his auditory sensitivity?

Auditory thresholds were measured daily on three subjects over an extended period of time, and the subjects postdicted whether the level and variability of the day's measured thresholds were higher or lower than on the preceding day, without their having knowledge of their performance. It was found that their judgments agreed with the obtained psycho-physical data better than would have been expected on the basis of chance alone. These results raise the question of the possibility that a subject's understanding of, or hypothesis concerning, the experimental outcome may influence his behaviour.     

Memory in educable mentally retarded adults: Deficit in subject or experimenter?

Educable mentally retarded (EMR) and nonretarded adults free recalled lists of (a) words, (b) minitasks performed by the subjects (SPTs), (c) minitasks performed by the experimenter (EPTs), or (d) task instructions. The EMR subjects were significantly inferior to the nonretarded subjects in the immediate recall of words, EPTs and instructions, but not in the immediate recall of SPTs. This proficiency of the EMR subjects in SPT recall was attributed to the nonstrategic nature of this test. The EMR subjects were, however, inferior to the nonretarded subjects in a final free recall (recall of all lists) of all four types of item.     

Does globalization affect our dreams? An inquiry into the subject matter of dreaming

Abstract

Does globalization affect our dreaming? This would be the case if dreams, in an increasingly globalized world, showed a decrease in characteristic cultural traits. I maintain however that the specific culture of the dreamer is not relevant in dreams in the first place. Any effect globalization may have on us is therefore not essential to the subject matter of dreaming.

Following Martin Heidegger's philosophical analysis of human existence, dreams are found to deal with emotionally relevant issues of our existence with which we have difficulties to come to terms. Matters of normality which are felt to be matters of course are not a topic in dreams. Consequently, normal cultural features only become a topic for dreaming in some form of negation of their normal function. An impressive dream-report, centering on a denied handshake, serves as an illustration.

In conclusion, it is stated that dreams are concerned with those very individual responses to general human issues which do not comply with the collectively accepted so-called “normal” responses of the specific culture. Our cultural identity is only of very marginal interest in dreams. Dreams spring from and point to the psychoanalytic identity of the dreamer.     

“Upright” orientations of forms change with subject age and with features of form

This research investigated the role of certain intrinsic features of two-dimensional nonrepresentational forms in their judged “upright” orientation. The forms were individually projected by an apparatus that allowed rotation through the 360-deg range. The subjects (from kindergarten, 2nd, 4th, 6th, college grades) were asked to place each form in “upright” orientation. For some forms, these chosen orientations were the same for all age groups, apparently reflecting the universal and equal effect of certain intrinsic features. For other forms, chosen orientation changed systematically across age, in a manner possibly reflecting the influence of reading-scansion habits that changed with age. The intrinsic features related to upright judgments were symmetry, polar axes, texture lines, taper, and flat bottoms. Results partly disconfirm the hypothesis that forms are judged “upright” with their “focal portions” at the top.     

Native language influence on the distributive effect in producing second language subject–verb agreement

Three experiments were conducted to investigate the distributive effect when producing subject–verb agreement in English as a second language (L2) when the participant's first language either does or does not require subject–verb agreement. Both Chinese–English and Uygur–English bilinguals were included in Experiment 1. Chinese has no required subject–verb agreement, whereas Uygur does. Results showed that the distributive effect was observed in Uygur–English bilinguals but not in Chinese–English bilinguals, indicating that this particular first language (L1) syntactic feature is one significant factor affecting the distributive effect in the production of subject–verb agreement in L2. Experiment 2 further investigated the matter by choosing Chinese–English participants with higher L2 proficiency. Still, no distributive effect was observed, suggesting that the absence of distributive effect in Chinese–English bilinguals in Experiment 1 was not due to low proficiency in the target language. Experiment 3 changed the way the stimuli were presented, highlighting the singular or distributive nature of the subject noun phrases, and the distributive effect was observed in Chinese–English bilinguals. Altogether, the results show that the L1 syntactic feature of subject–verb agreement is one significant factor affecting the distributive effect in the production of subject–verb agreement in L2. More specifically, distributive effects rarely occur in L2 when L1 has no requirement on subject–verb agreement, whereas distributive effects are more likely to occur in L2 when the L1 also has required subject–verb agreement.     

Learning from what? A question of subject focus in religious education in England and Wales

The terms learning about and learning from religion have now become firmly established in the lexicon of religious education (RE). The publication of a national Non‐statutory Framework for RE in October 2004 gave them official status. But what is actually meant by these terms? Certainly teachers have been less confident when attempting to put learning from religion into practice. This article takes the view that a clear articulation of what and how pupils should learn from religion depends on being clear about what it is they should learn about religion in the first place. It goes on to argue that what pupils learn about religion is often not reflective of anything distinctive that distinguishes religious education from other humanities subjects. This is due to the dominance of a naturalistic understanding of religion in religious education, based on disciplines such as sociology and anthropology.

This article seeks to redress the balance by attempting to outline a second order interpretative framework that is more truly reflective of religious life than the naturalistic disciplines yet less narrow than a tradition bound theological framework. The latter part of the article offers an example of how this might be reflected in taking pupils to visit various places of worship.     

A special latin square for the use of each subject “as his own control”

When the purpose of the experiment is to compare treatments, the Sequences × Positions Latin Square has been employed to control unwanted effects attributable to individuals, position, and sequence. This particular Latin Square has been subjected to criticism on the grounds there is confounding due to structure, random variables, and subject interactions. Special Latin Square, a subclass of the Sequences × Positions Latin Square, is basically ap ×p factorial design in blocks of sizep. The two factors are treatments (T) and positions (P). Sequence is one component of theTP interaction, and square uniqueness is the sum of the remaining components. This completely replicated factorial design has no structural or random variable confounding; if subject interactions are present, square uniqueness may be used as the error term and the bias in the test of treatments will be conservative.