Pascal’s Wager and the Nature of God

This paper argues that Pascal’s formulation of his famous wager argument licenses an inference about God's nature that ultimately vitiates the claim that wagering for God is in one’s rational self-interest. Specifically, it is argued that if we accept Pascal’s premises, then we can infer that the god for whom Pascal encourages us to wager is irrational. But if God is irrational, then the prudentially rational course of action is to refrain from wagering for him.     

Davidson’s Phenomenological Argument Against the Cognitive Claims of Metaphor

Axiomathes - In this paper, I take a critical look at the Davidsonian argument that metaphorical sentences do not express propositions because of the phenomenological experience—seeing one...     

Subsidizing Religious Participation Through Groups: A Model of the “Megachurch” Strategy for Growth

Either despite or because of their non-traditional approach, megachurches have grown significantly in the United States since 1980. This paper models religious participation as an imperfect public good which, absent intervention, yields suboptimal participation by members from the church’s perspective. Megachurches address this problem in part by employing secular-based group activities to subsidize religious participation that then translates into an increase in the attendees’ religious investment. This strategy not only allows megachurches to attract and retain new members when many traditional churches are losing members but also results in higher levels of an individual’s religious capital. As a result, the megachurch may raise expectations of members’ levels of commitment and faith practices. Data from the FACT2000 survey provide evidence that megachurches employ groups more extensively than other churches, and this approach is consistent with a strategy to use groups to help subsidize individuals’ religious investment. Religious capital rises among members of megachurches relative to members of non-megachurches as a result of this strategy.     

Fishing: Finding One’s Way to the Unconscious

By imagining ourselves to be fishing in the deep waters of the unconscious, we consider here many questions about the meeting of the personal ego and the powerful unknown energies that lie below—questions ranging from “Why should we even want to connect with such forces?” to “What’s the best way of doing it?” There are many more questions to ask, such as how does the unconscious express itself and when should we avoid a direct meeting with it and why?

As individuals and as cultures, we have long histories with the unconscious, sometimes welcoming it, sometimes trying to wall it off, sometimes being overwhelmed by it. In this article the author emphasizes the necessity of becoming aware of the unconscious, knowing it as something that is always active in us, recognizing that it is not under our control, and realizing that it is not of our own making.     

Nature’s drawing: problems and resolutions in the mathematization of motion

The mathematical nature of modern science is an outcome of a contingent historical process, whose most critical stages occurred in the seventeenth century. ‘The mathematization of nature’ (Koyré 1957, From the closed world to the infinite universe, 5) is commonly hailed as the great achievement of the ‘scientific revolution’, but for the agents affecting this development it was not a clear insight into the structure of the universe or into the proper way of studying it. Rather, it was a deliberate project of great intellectual promise, but fraught with excruciating technical challenges and unsettling epistemological conundrums. These required a radical change in the relations between mathematics, order and physical phenomena and the development of new practices of tracing and analyzing motion. This essay presents a series of discrete moments in this process. For mediaeval and Renaissance philosophers, mathematicians and painters, physical motion was the paradigm of change, hence of disorder, and ipso facto available to mathematical analysis only as idealized abstraction. Kepler and Galileo boldly reverted the traditional presumptions: for them, mathematical harmonies were embedded in creation; motion was the carrier of order; and the objects of mathematics were mathematical curves drawn by nature itself. Mathematics could thus be assigned an explanatory role in natural philosophy, capturing a new metaphysical entity: pure motion. Successive generations of natural philosophers from Descartes to Huygens and Hooke gradually relegated the need to legitimize the application of mathematics to natural phenomena and the blurring of natural and artificial this application relied on. Newton finally erased the distinction between nature’s and artificial mathematics altogether, equating all of geometry with mechanical practice.     

Transcendental Co-originariness of Subjectivity,Intersubjectivity, and the World: Another Way of Reading Husserl’s Transcendental Phenomenology

Human Studies - The discussion of the debate on the two approaches to Husserl’s phenomenology and of the debate between David Carr and Dan Zahavi on the paradox of subjectivity signify a...     

An Insider’s Moments of Confucian Ethical Conflict: Reflexivity as the “Middle Way” Response

Cultural ethical dilemmas occur when ethical research practices, as prescribed by the research ethics codes of Western research institutions, conflict with the cultural and social norms of non-Western researchers and their participants. Thus, insider-researchers working with participants from similar cultural backgrounds may experience ethical dilemmas that result in disconcerting cultural estrangement from their communities. Using reflexive narratives, the author identifies moments of cultural ethical dilemmas that necessitate a choice between two competing sets of values. Working out of a Western university, the narratives reflect on cultural ethical dilemmas relating to non-coercion, confidentiality, and beneficence, encountered during interviews in the researcher’s community. Analyzed through the lens of Confucian social and ethical behavior, the paper asks whether there is a need for East–west polarization, or whether research ethics codes based on Western worldviews can be reconciled with Confucian worldviews. The paper suggests the “Middle Way” approach to reconciling and integrating the diverse worldviews of ethics, through the use of an ethical reflexive process that engenders trust in the research process and resolves cultural ethical dilemmas.     

Leibniz and Clarke in Conflict: The Role of “Force” and the Nature of God’s Providence

The intellectual background of the concept of force in the dispute between Leibniz and Clarke has not received enough scholarly attention. Vailati’s monograph, which is the most important study of the Leibniz-Clarke correspondence, focuses on a non-theological dimension in terms of the concept of force in this debate. Based on this perspective, Vailati’s conclusion is that Clarke’s understanding of force was totally different from that of Newton. However, the historical context shows that this is not the case. Clarke’s concept of motive force bore a strong resemblance to that of Newton, according to which force was an active principle that had been endowed upon matter at the beginning of God’s creation. Furthermore, the close link between force, matter and God’s providence had a long tradition of debate between Cartesian and Gassendian philosophers since early modern times. The different concepts of force dividing Cartesian and Gassendian philosophers were actually related to, and conditioned by, their underlying fundamental theological differences. The concept of force in the Leibniz-Clarke controversy, accordingly, could be regarded as along the lines of the earlier disputes between Cartesian and Gassendian philosophers.     

Enduring Perfectionism: Seeing Through Eating Disorder Recovery and America’s Cultural Complex

ABSTRACT

Contemporary research in brain science and evidenced-based practices such as Cognitive Behavioral Therapy (Ellis, 1961; Beck, 1976), Dialectical Behavior Therapy (Linehan, 1993), Acceptance and Commitment Therapy (Hayes, Wilson, & Strosahl, 2011), and Family Based Therapy (Lock & LeGrange, 2013) offer salient knowledge and skill for the treatment of eating disorders, yet the intractable nature of eating disorders persists, begging the question: Is our current mode of perception of treatment the most fitting for the goal of the full development of the personality and a sustainable recovery? Archetypal psychologist James Hillman challenges that a new sensibility is required in psychotherapy, a quality of knowing that opens up the imagination in order to “see through” suffering. This article deconstructs the fantasy of eating disorder recovery by moving into the metaphorical roots beneath the rigid and unyielding behaviors, including America’s cultural complex of perfectionism. Depth psychological principles are applied to a case study of anorexia nervosa in an adolescent girl, arguing that a full recovery requires the presence of soul as integral to identity development. Fundamentally, a person with an eating disorder is hungering for soul in a culture that does not cultivate this form of nourishment.     

Naturalism,Experience, and Hume’s ‘Science of Human Nature’

Abstract

A standard interpretation of Hume’s naturalism is that it paved the way for a scientistic and ‘disenchanted’ conception of the world. My aim in this paper is to show that this is a restrictive reading of Hume, and it obscures a different and profitable interpretation of what Humean naturalism amounts to. The standard interpretation implies that Hume’s ‘science of human nature’ was a reductive investigation into our psychology. But, as Hume explains, the subject matter of this science is not restricted to introspectively accessible mental content and incorporates our social nature and interpersonal experience. Illuminating the science of human nature has implications for how we understand what Hume means by ‘experience’ and thus how we understand the context of his epistemological investigations. I examine these in turn and argue overall that Hume’s naturalism and his science of man do not simply anticipate a disenchanted conception of the world.     

Patočka’s Care of the Soul Reconsidered: Performing the Soul Through Movement

Care of the soul is arguably the core concept in Pato?ka’s phenomenology. However, what is the soul? In this paper I seek to determine its ontological meaning, connecting the concept of caring for the soul with that of the movement of existence. Starting from Pato?ka’s affirmative presentation of Aristotle’s criticism of Plato, I interrogate the “orthodox” Platonic concept of caring for the soul and develop an alternative notion, putting emphasis on action in the world. I demonstrate the impossibility of identifying the third movement with true existence, or with the care for the soul, whether conceived as the performance of philosophy or as political action. Finally, I outline a reinterpreted concept of care for the soul in which the (active) self-moving of the soul is not ontologically prior to (passive) responding. The soul is inherent in action; and it is free only as responding to the world and responsible only in being free.     

Al-Ghazali’s Reflections on the Metaphysics of Metaphor in the Mishkāt al-Anwar

Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings are specified within the frames of the similitudes.”

Deconstructing the Myth of the Monolithic Male Athlete: A Qualitative Study of Men’s Participation in Athletics

A qualitative study using field-based methods examined motivations for participation in collegiate team sports, the psychological and emotional rewards of team membership, and the dynamics of relationships with teammates among male athletes. Previous cross-disciplinary research largely reinforces clear and consistent gender differences within communal and agentic domains. In-depth, oral bibliographic interviews with 11 varsity athletes from basketball and soccer teams were conducted at a university in the USA. Participants spoke freely about multiple dimensions of their experiences as athletes—experiences frequently dichotomized by researchers as masculine or feminine. Analyses document that male athletes rated the importance of interpersonal and emotional relationships with teammates as valuably as they did instrumental needs. Results are discussed in terms of cultural imperatives that polarize domains presumed to be highly gender based and sex-segregated.     

Women’s Precollege Sports Participation, Enjoyment of Sports, and Self-esteem

This study tested a model that specifies that the psychosocial impact of women’s precollege sports participation depends on the quality of their sports experience, that is, on participants’ enjoyment of sports and the benefits derived from athletic pursuits. A sample of 245 college women (mean age?=?19.9 years) provided retrospective reports of their precollege sports involvement as well as assessments of their enjoyment of sports, perceived physical competence, body image, gender role orientation, and self-esteem. Consistent with past research, women students’ precollege sport participation was a modest predictor of their self-esteem in bivariate analyses. Follow-up analyses revealed that enjoyment of sports mediated the sports participation/self-esteem relationship and implied that female participants who find sports less enjoyable may be at risk of experiencing declining self-esteem. However, enjoyment of sports explained little unique variance in global self-esteem after we controlled for the influence of other sports-related benefits (e.g., improved physical competence). Implications for those who hope to help more girls reap psychosocial benefits from sporting activities are discussed.     

Looking Through Ulanowicz’s “Third Window”

After a ??very personal?? introduction, and a reference to how accurate indeed is the use of the ??new window?? metaphor by Ulanowicz and about what ??can be seen through it??, the article dwells into the evolution of our understanding about the most general sources??material and/or non-material??of change and transformation; in order to examine further the item about the ways through which ??information?? can be a source of change and transformation also in pre-biotic processes, where commonly it is not taken into account. Thus, the article argues the convergence between Ulanowicz??s and the Author??s treatments of??non only biotic??networks of configuration of processes (a central theme in Ulanowicz??s book). Finally, the article pays attention to how Ulanowicz??s vision through his ??new Third Window??, can indeed help us transcend the non desirable division of contemporary culture into two isolated compartments (science and technology versus the humanities and ethics), which has contributed not only to the globalization of communications, transactions, knowledge and so on, but also to the globalization of multiple crisis of different sort that need to be solved if we want ??a better world to be possible??.