Statements of Method and Teaching: The Case of Socrates

In this paper, I ponder the question of whether Socrates follows a method of investigation — the method of hypothesis — which he advocates in Plato's Phaedo. The evidence in the dialogue suggests that he does not follow the method, which raises additional questions: If he fails to do so, why does he articulate the method? Does his statement of method affect his actions or is it mainly forgotten? Although Socrates is a fictional character, his actions in the Phaedo suggests questions about the function of espoused methods in actual situations.     

Mandel'štam and Dante: TheDivine Comedy in Mandel'štam's poetry of the 1930s

Osip Mandel'?tam (1891–1938?) belongs among the greatest Russian poets of the twentieth century. During the thirties, when he led a tragic existence and felt a premonition of his inevitable violent death, Mandel'?tam saw in Dante not only the greatest poet, but also his own superior teacher, and his poems of that period contain a tormented meditation on the masterpiece of Dante's genius — theDivine Comedy. Epic poetry of Dante, Homer, Virgil and others was possible because the inner world of each poet was essentially at one with the ethos of the society in which he lived. Mandel'?tam's inner world was Judaeo-Christian, European, and rooted in classical and neo-Platonic philosophy, but his outer world, consisting of a new Marxist or pseudo-Marxist system, was totally at odds with it. Thus Mandel'?tam could not embody the epic impulse of the society he opposed. He was left with the tormented lyric impulse. The fundamental conflict between Mandel'?tam as a lyric poet and the society in which he had to live and work accounts for the fact that his vision of Stalinist society in a number of respects remarkably corresponds to Dante's vision of a perverted divine order in theInferno.     

A defense of indeterminate distinctness

On the one hand, philosophers have presented numerous apparent examples of indeterminate individuation, i.e., examples in which two things are neither determinately identical nor determinately distinct. On the other hand, some have argued against even the coherence of the very idea of indeterminate individuation. This paper defends the possibility of indeterminate individuation against Evans’s argument and some other arguments. The Determinacy of Identity—the thesis that identical things are determinately identical—is distinguished from the Determinacy of Distinctness—the thesis that distinct things are determinately distinct. It is argued that while the first thesis holds universally and there is no case of indeterminate identity, there are reasons to think that the second thesis does not hold universally, and that there are cases of indeterminate distinctness.     

The history of a catatonic dog

This article is a condensed life-history of a dog (“V3”) born and reared in the Pavlovian Laboratory and studied until his death in 1961. A detailed study was made of his pathologic development, his relations to people, and the effects of drugs. Measurements recorded were heart rate, blood pressure, respiration, 24-hour activity, sexual reflexes, general behavior. Although early experiments were done chiefly for recording and were not considered noxious or traumatic, this dog’s general development and symptoms seem to have been “constitutionally” rather than environmentally determined. His external behavior was strikingly similar to that of a catatonic patient-flexibilitas cerea, general immobility. Of particular interest was the “Effect of Person”: in the presence of all humans who confronted him he showed catatonic postures, cardiovascular disorders (tachycardia up to 200 beats/min., bradycardia to 12 beats/min., drop of blood pressure from 150 to 75 mm Hg, arrest of heart-beat for as long as 8 seconds), moribund poses. His response to drugs illustrated the specificity to a definite “constitutional type”: sexual activity markedly increased by alcohol and rarely present except after administration of alcohol; no improvement after administration of tranquilizers, except alcohol and meprobamate, which made him act like a normal dog in behavior and in relations to people. His symptoms and reactions to both people and drugs were generally opposite to those of another dog, “Nick”, studied over his life span: Nick showed excessive activity in physiologic systems; hyperactivity (running); generally, improvement through “Effect of Person”; sexual inhibition with alcohol. Observations of the two dogs suggest that symptoms as well as reactions to drugs are the result of the “type” rather than the procedure used, that perhaps psychopathologic symptoms are due more to inborn constitution than to “conflict” (“collision”) between excitation and inhibition, and that neurotic or psychotic symptoms may not interfere with longevity-Nick lived to be 14 years old and died fighting; V3, who also spent most of his life in the laboratory, died at the age of 14.     

Marx and the human individual

In both Marx and Schaff, Marxism does not provide an adequate interpretation of the individual. The main reason for this is that there is no satisfactory analysis of autonomy.     

The Attractiveness of Panentheism—a Reply to Benedikt Paul Göcke

In his recent article in Sophia, Benedikt Paul Göcke concluded that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ (Benedikt Paul Göcke, ‘Panentheism and Classical Theism’, Sophia 52, no. 1 (2013): 75). As the article progresses, Göcke clarifies his view of what panentheism is, essentially identical to Göcke’s view of classical theism in every way, except in the world’s modal relation to God. This concept is vastly different to many of the panentheistic notions that are more commonly held. While it is not initially made transparent—especially with the label Göcke chooses to use—it becomes increasingly clear that Göcke critiques a God concept of his own making. More common variations of panentheism are contrasted with Göcke’s version, in order to provide a broader and more accurate view of the ancient concept, and to demonstrate that Göcke’s view of panentheism is idiosyncratic. It is finally explained that even if Göcke’s view of panentheism were definitive, he has not successfully argued for the relative unattractiveness of the concept, relative to his view of classical theism.     

Aristotle and Confucius on the Socioeconomics of Shame

The sociopolitical significance Aristotle and Confucius attribute to possessing a sense of shame serves to emphasize the importance of its development. Aristotle maintains that social class and wealth are prerequisites for its acquisition, while Confucius is optimistic that it can be developed regardless of socioeconomic considerations. The difference between their positions is largely due to competing views of praiseworthy dispositions. While Aristotle conceives of praiseworthy dispositions as “consistent” traits of character, traits that calcifiy as one reaches adulthood, Confucius offers us an alternative picture, one that affords a greater plasticity to praiseworthy dispositions by treating them as situational character traits. I argue that the Confucian conception of praiseworthy dispositions, combined with several strategies for developing a sense of shame discussed in the Analects, renders Confucius’s optimism defensible.     

Violating confidentiality to warn of a risk of HIV infection: Ethical work in progress

The old literature on whether medical confidentiality may be breached to warn a spouse of a risk of contracting syphilis from his/her partner — a deep and rich literature — has become relevant once again in the context of HIV infection and AIDS. This paper examines the reasoning and method employed in: the Catholic approach centered around the patient's (property) right to the secret; a (generic) model of justice, utilizing minimal principles of non-aggression and restitution; and an approach involving the elimination of unstable alternatives: the view that public health officials, but not the spouse, may/must be notified; and, that maintaining that the physician is at liberty to disclose but is not obliged to do so. The theory and method behind confidentiality turns out to be deeper than you might have anticipated.     

Heidegger,Hermeneutics and History: Undermining Jeff Malpas’s Philosophy of Place

Most works about the philosophy of Martin Heidegger either disregard Heidegger’s attachment to National Socialism or assume the ‘minimalist’ view that his attachment was a brief political aberration of no consequence for his philosophy. This paper contends that the minimalist view is not only factually wrong but also that its assumption promotes methodological errors and poor philosophy. To assess this contention we examine two important texts from one of the more fertile fields in current philosophy: Jeff Malpas’s Heidegger’s Topology: Being, Place, World (2006) and Heidegger and the Thinking of Place (2012). Malpas claims that Heidegger’s rejection of National Socialism spurred, or was concomitant with, new directions in his philosophy. These claims are wrong. The paper concludes that any work about Heidegger’s philosophy must first acknowledge and understand his enduring attachment to National Socialism.     

A Property of Peculiar Value: Land,Religion and the Constitution

In 1792, James Madison wrote that a man's ‘property of peculiar value [is] in his religious opinions, and in the profession and practice dictated by them’.1 1. James Madison in the National Gazette (27 March 1792). Quoted in Hall (1998 Hall T 1998 Separating church and state: Roger Williams and religious liberty Champaign, IL University of Illinois Press  , 135). View all notes In view of the ensuing 200 years, the phrase is telling in ways Madison would not have anticipated. For it is in relation to land and private property that the constitutional concept of religion—a concept designed in significant part by Madison himself—arose and is now in decline. This article traces the origins, development and decline of religion as a constitutional concept in relation to land and private property. The experience of Native Americans is a particularly important illustration of this history, because it is in response to them that the constitutional relations of land and religion have been debated in most detail. I begin therefore with the unsuccessful efforts of Native Americans in 1988 to claim Free Exercise protection for lands they regard as sacred. The second section briefly explores the joint origins of private land ownership and the modern Western concept of religion, which in turn impacted the European treatment of the land and religions of conquered and colonised peoples. Moving into the American constitutional period, the third section sketches the inter-related notions of land and religion that appeared in key framers, which again had profound implications for indigenous peoples. Arriving at the present day, the fourth section outlines the deterioration of the constitutional concept of religion, along with the democratic public sphere itself, in the age of privatisation. The final section, using the Faith-Based Initiatives movement as an illustration, argues that new and supposedly public roles for religion actually advance and protect privatisation. In conclusion, I will review and assess very briefly the prospects for religion as a constitutional construct.     

Diurnal variation in the Positive Affects

We examined the circadian rhythm of two basic dimensions of mood—Positive Affect (PA) and Negative Affect (NA). Subjects were 196 college students in two studies who completed a mood rating form approximately seven times a day for 1 week. Significant diurnal variation was found to exist in overall Positive Affect, and in four component content areas, but not in Negative Affect. Specifically, all components of PA rose sharply from early morning until noon, remained relatively constant until 9 p.m., and then fell rapidly. The rise and fall of PA were quite robust across subjects, but the apparently static level of PA from noon to 9 p.m. was shown to result from averaging across marked individual differences in the time of peak PA. Various potential sources of these individual differences—“morningness-eveningness,” introversion-extraversion, and neuroticism/dysphoria—were investigated. Neither of the personality variables accounted for the significant variation in diurnal mood patterning, but clearly defined morning and evening types did show different patterns. Possible links between the mood pattern obtained and biologically based circadian rhythms, which have been postulated to be dysregulated in depression and mania, are discussed.     

Rethinking Reconstructionist Confucianism’s Rethinking

In this review of Fan Ruiping’s book, I am concerned first of all about how representative his account of Confucianism/Ruism is in relationship to the multiform traditions associated with that teaching through more than two thousand years of its existence. Fan emphasizes pre-imperial forms of Confucian traditions, but neglects many alternatives from later sources. Secondly, his account of “familism” lends itself to questions related to the problem of revenge that is associated with traditional Confucianism. This raises further ethical doubts about the effectiveness of his reconstructed Confucianism within contemporary Chinese society. Finally, his “familism” appears to focus on extended family structures, but whether this is suitable and relevant for the structures of modern family transformations in mainland China is questioned.     

Sorai and xunzi on the construction of the way1

While Sorai's intellectual debt to Xunzi is often mentioned, the similarities between their views have not often been explored at length in English².2 ?One exception is J. R. McEwan, who does spend four pages on this, if that can be considered ‘at length.’ See McEwan (1962 McEwan JR 1962 The political writings of Ogyû Sorai New York Cambridge University Press  [Google Scholar], pp. 11–14). It has been addressed more in the Japanese literature, notably in Imanaka (1992 Imanaka Kanji 1992 Sorai gaku no shiteki kenkyû [An historical study of the Sorai school] Kyoto Shibunkaku Shuppan  [Google Scholar], pp. 95–114). View all notes Further, while Maruyama Masao does compare the two thinkers in his influential monograph Studies in the Intellectual History of Tokugawa Japan, he stresses (apparent) differences between Xunzi and Sorai, in order to hail Sorai's uniqueness. Without meaning to take anything away from Sorai as an independent thinker, I maintain that with regard to precisely those views for which Sorai is lauded as unique—that dao is a product of real people that evolved over time and continues to evolve—his position was also held by Xunzi. In addition, there is a related yet rarely highlighted aspect of Xunzi's thought that is also acknowledged by Sorai. That is, virtues acquired by participating in the way in turn qualify one to contribute to its continuous open-ended development.     

Practical and scientific rationality: A Bayesian perspective on Levi's difficulty

In ‘Practical and Scientific Rationality: A Difficulty for Levi's Epistemology,’ Wayne Backman points to genuine difficulties in Isaac Levi's epistemology, difficulties that Backman attributes to Levi's having required, and for no good reason, that a rational person adopt but one standard of possibility for all her endeavors practical and scientific. I argue that Levi's requirement has, in fact, a deep and compelling motivation that tips the scales in favor of a different diagnosis of Levi's ills — i.e., that Levi's error lies simply in his having set insufficiently high qualifications for admission into the corpus that determines a person's standard of possibility.     

Serializing Masochist Subjectivities: Mapping Intensities from Deleuze’s Masoch to <Emphasis Type="Italic">Macho Sluts</Emphasis> and <Emphasis Type="Italic">Fifty Shades of Grey</Emphasis>

In this article, I investigate the masochist practices and relations presented in the Fifty shades trilogy by E.L. James and Macho sluts by Pat Califia through the lenses of Coldness and cruelty—Deleuze’s essay on masochism—as well as the further developments of his thoughts on masochist relations as presented in the texts written with Guattari, expressly Anti-Oedipus (in terms of the development of their thought on the body without organs) and A thousand plateaus (as a further exposition on the BwO, but this time directly related to masochism). In particular, I am interested in the relationship of desire—and also sexual desire—to the capitalist machine, as well as the kinds of masochistic literatures and subsequent practices and affective registers that are produced in such a context. Finally, I begin to look at the affective structures needed by masochistic literatures, relations and practices for fomenting becomings that initiate subjectivities where each series is defined in terms of its haecceity so that subjective desire is not reduced to capitalist production.     

To Analyze or Not to Analyze: The Treatment of a Severely Disturbed Four-Year-Old Boy

This article summarizes the treatment of a severely disturbed four-year-old boy who represents the widening scope of child analysis—a boy whose exposure to an array of traumas undermined his ego development, distorted his object relations, and interfered with his developmental progression. Earlier generations of analysts would have viewed such a child as possessing too many ego deviations or deficits to be considered analyzable. Such traditional ideas about analyzability are at odds with more recent research, however. Thus, Fonagy's and Target's (1996 Fonagy, P.. and Target, M. 1996. Predictors of outcome in child psychoanalysis: A retrospective study of 763 cases at the Anna Freud centre. J. Amer. Psychoanal. Assn., 44: 27–77. [PubMed], [Web of Science ®] , [Google Scholar]) research found child analysis to be the optimal treatment for children with severe and complex psychopathology. This article presents analytic material that supports this research and demonstrates (1) that severely disturbed children are analyzable and capable of deep and meaningful change, (2) that early intervention is imperative, (3) that an analytic framework involving four or more sessions per week is essential in containing and regulating affect, (4) how functioning as a developmental object helps build the necessary mental structures to experience conflict, (5) that serving as a developmental object does not have to preclude the development of transference or a psychoanalytic process, and (6) that the analyst's gender can play an important role in promoting development and facilitating treatment.     

Philosophical aspects of Maoist thought

Mao has responded to the challenge of adapting Marxism to traditional Chinese thought through his two ‘creative developments’ of Marxism: the ideological definition of class and the concept of permanent revolution, based on intra-personal class-struggle.     

Behavioral assessment of eating patterns and blood glucose in diabetes using the Self-Monitoring Analysis System

The Self-Monitoring Analysis System is a set of microcomputer programs that were developed to remove clinical judgment from the task of behavioral assessment using self-monitoring diaries. The program is written in Turbo Pascal and runs on MS-DOS (16-bit) or CP/M (8-bit) microcomputer systems. The program allows the user to custom design data bases with hundreds of binary, categorical, integral, and real variables. Full-screen data-entry forms can be custom designed, and random access files allow for flexible data entry and editing. The program makes extensive utilization of Pascal’s very flexible data structure capabilities. Dynamic allocation of memory allows the program to maximize its use of available RAM. Data from a patient with diabetes is presented as a case study illustrating the system’s utility.     

The origins of Zermelo's axiomatization of set theory

What gave rise to Ernst Zermelo's axiomatization of set theory in 1908? According to the usual interpretation, Zermelo was motivated by the set-theoretic paradoxes. This paper argues that Zermelo was primarily motivated, not by the paradoxes, but by the controversy surrounding his 1904 proof that every set can be well-ordered, and especially by a desire to preserve his Axiom of Choice from its numerous critics. Here Zermelo's concern for the foundations of mathematics diverged from Bertrand Russell's on the one hand and from Felix Hausdorff's on the other.