Skepticism,Contextualism, and Discrimination*

The skeptic says that “knowledge” is an absolute term, whereas the contextualist says that ‘knowledge” is a relationally absolute term. Which is the better hypothesis about “knowledge”? And what implications do these hypotheses about “knowledge” have for knowledge? I argue that the skeptic has the better hypothesis about “knowledge”, but that both hypotheses about “knowledge” have deeply anti‐skeptical implications for knowledge, since both presuppose our capacity for epistemically salient discrimination.     

Evaluating the validity of Myers‐Briggs Type Indicator theory: A teaching tool and window into intuitive psychology

Despite its immense popularity and impressive longevity, the Myers‐Briggs Type Indicator (MBTI) has existed in a parallel universe to social and personality psychology. Here, we seek to increase academic awareness of this incredibly popular idea and provide a novel teaching reference for its conceptual flaws. We focus on examining the validity of the Jungian‐based theory behind MBTI that specifies that people have a “true type” delineated across four dichotomies. We find that the MBTI theory falters on rigorous theoretical criteria in that it lacks agreement with known facts and data, lacks testability, and possesses internal contradictions. We further discuss what MBTI's continued popularity says about how the general public might evaluate scientific theories.     

The Human Body as Corpus Absconditum

ABSTRACT

One of the most compelling scientific issues of our generation is the Search for Extraterrestrial Intelligence. The question of whether we are alone in the universe has long fascinated the media and the public and has received fresh momentum in the discovery of exoplanets, a small minority of which have Earth like characteristics. The discovery of life elsewhere in the universe, especially if it is intelligent, asks major but fruitful questions of the Christian tradition in areas such as creation, incarnation, redemption and the nature of what it means to be human. Theological work is needed now rather than being left as a future possibility.     

Freud's Ironically Jewish Science: Commentary on Paper by Jill Salberg

In his commentary on Jill Salberg's integrative and contextualizing article, “Hidden in Plain Sight: Freud's Jewish Identity Revisited,” Aron examines several ideas related to Freud's ironically “Jewish science.” First, this commentary takes up the question of what it has meant to speak of a “Jewish science” historically, and what it might mean today. Shockingly, Aron shows that the rise and fall of psychoanalysis has been traced to Jewish influence. He then expands on Salberg's article by reviewing the relationship between circumcision and castration and considers the impact of Freud's Jewish identity and his anxiety about anti-Semitism on the structure of the psychoanalytic method and specifically on Freud's discovery of the “royal road.”     

Electrical measurement of internal information processing during silent reading and listening

When one listens, one “says what one hears.” In reading, one “says what one sees,” following which, one “hears what one says.” The processes of intermodal transfer and of phonetic coding to achieve lexical-semantic processing are hypothesized. The technologic consequence is that covert oral behavior (subvocalization) during silent reading is beneficial to children and should not be tampered with by the teacher.     

A GOD THAT COULD BE REAL IN THE NEW SCIENTIFIC UNIVERSE

We are living at the dawn of the first truly scientific picture of the universe‐as‐a‐whole, yet people are still dragging along prescientific ideas about God that cannot be true and are even meaningless (e.g., omniscience) in the universe we now know we live in. This makes it impossible to have a coherent big picture of the modern world that includes God. But we don't have to accept an impossible God or else no God. We can have a real God if we redefine God in light of knowledge no one ever had before. The key question is, “Could anything actually exist in the scientific universe that is worthy of the name, God?” My answer is yes: God is an “emergent phenomenon,” as real as the global economy or the government or the worldwide web, which are all emergent phenomena. But God arose from something deeper: the complex interactions of all humanity's aspirations. An emerging God has enormous implications.     

ASTROTHEOLOGY: ON EXOPLANETS,CHRISTIAN CONCERNS,AND HUMAN HOPES

Are there planets beyond our solar system? What may appear quite plausible now had only been a hypothesis until about twenty years ago. The search for exoplanets is driven by the interest in the “habitable” ones among them. Could such planets one day in the far future provide resources or even shelter for humankind? Will we find one day a habitable planet that is even inhabited? These kinds of imaginative speculations drive public interest in the subject. Imagining alien intelligent life in the universe is not at all new. When Ted Peters called for establishing the field of “astrotheology,” he was certainly thinking less of historical precedents than of something analogous to the emerging field of astrobiology. Will astrotheology result in the decentering of humanity in cosmic dimensions? One could also conclude that we are alone, at least for all practical purposes.     

THE DIVINE CONJECTURES: A CONTEMPORARY ACCOUNT OF HUMAN ORIGINS AND DESTINY

Six “divine conjectures” frame the place of Theóne (The One to Whom we pray) in the creation of our universe and for its continuing development in five subsequent stages into a loving universe. The first stage, the cosmological universe, establishes the laws of nature, understood by scientists as the “standard model”. The second stage introduces life and death into the universe by a process we are only now beginning to understand. Stage 3 requires certain life forms to become conscious with a subset of those life‐forms acquiring language that results in that subset becoming self‐conscious. The next stage, Conjecture 4, identifies certain persons who become addicted to learning in their unrelenting effort to learn as much of what can be known as possible. The fifth conjecture requires individual persons to act as agents of Theóne in achieving Conjecture 6—a universe that is both loving and lawful. During the course of the exposition subsidiary discussions of the concepts of conjecture and hypothesis explicate the function of each in the advancement of knowledge and understanding. There are brief discussions of prayer and purpose in relation to the Divine.     

The Place of Philosophy in Africa

Recently there has been a strong movement towards reflections about the “geography of reason,” especially among philosophers who deal with postcolonial thinking. There is also a renewed interest among different schools of thought, both analytical and continental, in the ways our “life world,” or “embodiment,” or “situated cognition,” shape our minds and eventually the philosophy we do. As a result, we have seen some recent publications on the nature and import of the concept of “place” by authors such as Edward Casey, Jeff Malpas, and Bruce Janz. In Philosophy in an African place, Bruce Janz introduces the concept of “philosophy‐in‐place” with the question as to what it is to do philosophy in a particular context of lived experience or, more specifically, what it is to do philosophy in an African place. This paper expands on Janz's “philosophy‐in‐place” by developing what will be called a “philosophy through place.” It starts with Janz's discussion of the problem of placing philosophy and a philosophy‐in‐place. Then it attempts to develop an argument for a “philosophy through place” and its implications for considering the place of philosophy in Africa and the challenge it poses to philosophy.     

Celestial Aesthetics: Over Our Heads and/or in Our Heads

I am the daughter of earth and water,

And the nursling of the sky.

Percy Bysshe Shelley, “The Cloud,” 1820

Abstract Looking at the night sky, we may seem cosmic dwarfs, overwhelmed with a sense of otherness, abyss, lostness. But humans alone enjoy such celestial awe. We can move to a sense of the beholder's celestial ancestry and ongoing relatedness in “our cosmic habitat.” That account joins aesthetics with mathematics, finds dramatic interrelationships gathered under “the anthropic principle,” and considers meteorological aesthetics. The wonder is as much this Homo sapiens with mind enough to search the universe. What is out there is inseparably linked with what is down here. We are at home in the universe. The glory is both over our heads and in our heads.     

Systematic Review and Quality Appraisal of Practice Guidelines for Self‐Harm in Children and Adolescents

This study aimed to systematically identify and appraise clinical practice guidelines (CPGs) relating to the assessment and management of suicide risk and self‐harm in children and adolescents. Our research question is as follows: For young people (under 18 years old) presenting to clinical care with suicide ideation or a history of self‐harm, what is the quality of up‐to‐date CPGs? Using the PRISMA format, we systematically identified CPGs meeting our inclusion and exclusion criteria. Subsequently, two independent raters conducted appraisals of the eligible CPGs using the Appraisal of Guidelines for Research and Evaluation II instrument. CPGs were then classified as “poor quality,” “minimum quality,” and “high quality” using operationally defined criteria developed a priori. We identified 10 eligible CPGs published or renewed between 2005 and May 2017. Only the long‐term management of self‐harm CPGs produced by the National Institute for Health and Care Excellence met “high‐quality” criteria. Despite multiple options of CPGs published to choose from, only one was identified as “high quality,” where bias is adequately minimized. Clinicians are advised to direct resources to implementing the “high‐quality” CPG.     

Privileged, Typical, or not even that? – Our Place in the World According to the Copernican and the Cosmological Principles

Summary  If we are to constrain our place in the world, two principles are often appealed to in science. According to the Copernican Principle, we do not occupy a privileged position within the Universe. The Cosmological Principle, on the other hand, says that our observations would roughly be the same, if we were located at any other place in the Universe. In our paper we analyze these principles from a logical and philosophical point of view. We show how they are related, how they can be supported and what use is made of them. Our main results are: 1. There is a logical gap between both principles insofar as the Cosmological Principle is significantly stronger than the Copernican Principle. 2. A step that is often taken for establishing the Cosmological Principle on the base of the Copernican Principle and observations is not incontestable as it stands, but can be supplemented with a different argument. 3. The Cosmological Principle might be crucial for cosmology to the extent it is not supported by empirical evidence.     

QUANTUM AND CONSCIOUSNESS: IN SEARCH OF A NEW PARADIGM

Abstract. Two fundamental issues raised by Lothar Schäfer are considered: (1) the question of a suitable paradigm within which the findings of quantum physics can be optimally interpreted and (2) the question of the assessment of the presence and importance of mind and consciousness in the universe. In regard to the former, I contend that the ideal of science is to interpret its findings in an optimally consistent and minimally speculative framework. In this context Schäfer's assertion that certain findings in quantum physics (those that relate to virtual states) indicate the presence of mind at the quantum level implies a dualistic and hence unnecessarily speculative assumption. In regard to the assessment of mind and consciousness, a consistent and parsimonious paradigm suggests that mind and consciousness are not part of a chain of events consisting of an admixture of physical and mental events but that physical events form a single, coherent set of events, and mental events another set, with the two sets related, as Teilhard (and a number of other philosophers, including White head) affirmed, as the “within” and the “without” (or the “mental pole” and the “physical pole”) of one and the same fundamental reality. This panpsychist as contrasted with Schäfer's dualist paradigm provides a single self‐consistent framework for the interpretation of quantum (and all natural) events while recognizing the presence of mind in the universe as the least speculative realist implication of our immediate experience of consciousness.     

Perpetuating Stereotypes: A Study of Gender,Family, and Religious Life in Jewish Children's Books

This paper examines award‐winning Jewish children's literature as a medium to explore how religiosity gets constructed differently for men and women. We analyze three decades of winners of the Sydney Taylor Jewish Book Award, a prestigious annual award given by the Association of Jewish Libraries to an outstanding Jewish children's book. We demonstrate how these award‐winning books produce and perpetuate gendered religious stereotypes that associate men with agency and women with communion. We also show how these books construct images of a “domestic Judaism” for women and a “public Judaism” for men and how women have been symbolically annihilated from the titles and central character roles in these books. Drawing on Cecilia Ridgeway's ( 2011 ) gender‐framing perspective, we argue that the gender stereotypes evident in these books matter to society because they produce and enforce gender inequalities in religiousness.     

THE UNBEARABLE LIGHTNESS OF BRITAIN

This article explores the theme of a purported lack of seriousness or superficiality in Anglo‐Jewish historiography. It begins with an analysis of the role this idea played as a catalyst for the first generation of organised or professionalising Anglo‐Jewish historians. It argues that the idea of “success”—whether economic, political or social—has been a thorn in the side of British Jewish historians since the late nineteenth century, and that the conceptualisation of Anglo‐Jewish history has been to a large degree a response to an ambivalence about Anglo‐Jewish “success”. After a consideration of early Anglo‐Jewish historians, the article turns to the work of contemporary historians of Anglo‐Jewry, and explores how this anxiety over success and seriousness has remained a spur, in both senses of the term: “Success” continues to be both an irritant and a catalyst for re‐interpretation.     

Dialogue in Our Cosmic Aloneness

The search for extraterrestrial intelligence (SETI) is briefly summarized to serve as a background for making the case that, due to the highly exceptional characteristics of the earth's position and motion in the solar system as well as the precarious history of human evolution, we may be alone in the universe. With the conviction that this cosmic isolation enhances our need for dialogue with God, I discuss the nature of authentic dialogue as exhaustively explored by Martin Buber. I conclude with remarks dealing with the importance of understanding and using Buber's insights on dialogue as a way of satisfying our primal need to communicate with a cosmic “other,” in particular, God. Thus, in contrast to the numerous articles that have discussed the theological implications of SETI being successful, I treat here what it might mean if we are alone.     

Good writers,bad Jews: the “Jewish Question” among Hungarian Jewish intellectuals of the interwar period

This paper investigates the perceived place of the Jewish writer in interwar Hungarian Jewish literature. Post-World War I Hungary suffered from the effects of a short-lived communist regime, and the Trianon Treaty by losing two-thirds of its territories and more than half of its population. Though previously Jewish communities had thrived in the country, these events caused resentment that manifested itself in the creation of anti-Semitic laws in 1920. Within this new context, assimilated liberal young Jewish writers posed the question of “what is a Jew,” reflecting on their Jewishness and Hungarianness at the same time and pondering about the value of each. They answered the question in their creative works, where they indirectly explored issues such as whether Jews are able to write Hungarian novels or whether only a Hungarian can do so; whether Jewish Hungarians could write Hungarian Jewish novels; whether Hungarianness and Jewishness are compatible or whether writing literature is preconditioned on identity. Through the lens of Aladár Komlós, this paper examines the way in which liberal and assimilated young Hungarian Jewish writers interpreted their place in Hungarian culture and society within the framework of these questions.     

Therapy with Refugee Families: What Is a “Good” Conversation?

This article addresses the question of what is a “good” conversation by analyzing “poor” conversations. During a project on family therapy with refugee families, we often experienced what we labeled as “poor” conversations. We present examples of a variety of such conversations, which we then analyze with reference to therapeutic maps and central concerns of the therapists. We describe four patterns of therapist/client relationships that emerged from this analysis. The main focus of our discussion is to clarify when “poor” conversations may be an important part of the therapeutic process, and when and how they should be avoided. We believe that the issues we raise are central to therapeutic work in general and not just to therapy with refugee families.     

Branching of possible worlds

The question as to whether some objects are possible worlds that have an initial segment in common, i.e. so that their fusion is a temporal tree whose branches are possible worlds, arises both for those who hold that our universe has the structure of a temporal tree and for those who hold that what there is includes concrete universes of every possible variety. The notion of “possible world” employed in the question is seen to be the notion of an object of a kind such that objects of that kind play a certain theoretical role. Lewis’s discussion of the question is thereby clarified but is nevertheless inadequate; his negative answer is correct but even from his combinatorialist viewpoint the rationale he provides for this answer is misguided. I explain why the combinatorialist advocate of concrete plenitude should hold that no object is a tree of possible worlds. Then I explain that for a different reason the nomic essentialist advocate of concrete plenitude should hold this much too.