History and Intentions in the Experience of Artworks

The role of personal background knowledge—in particular knowledge about the context of production of an artwork—has been only marginally taken into account in cognitive approaches to art. Addressing this issue is crucial to enhancing these approaches’ explanatory power and framing their collaboration with the humanities (Bullot and Reber 2012). This paper sketches a model of the experience of artworks based on the mechanisms of intention attribution, and shows how this model makes it possible to address the issue of personal background knowledge empirically. I claim that the role of intention attribution in art experience has been incorrectly accounted in the literature because of an overly narrow definition of “intention.” I suggest that the observer can recover not only the artist’s abstract projects, but any kind of mental states that have played a causal role during the production of the work. In addition, I suggest that this recovery occurs in large part unconsciously and/or implicitly. I provide support for these claims by distinguishing three families of psychological mechanisms of intention attribution that are activated by artworks: one involved in the cognition of artifacts, one devoted to communication, and one involved in action perception.     

Conceiving, Experiencing, and Conceiving Experiencing: Neo-Kantianism and the History of the Concept of Experience

It is often claimed that epistemological thought divides around the issue of the place of experience in knowledge: While empiricists argue that experience is the only legitimate source of knowledge, rationalists find other such sources. The trouble with such accounts is not that they are wrong, but that they are incomplete. On occasion, epistemological differences run deeper, raising the very notion of experience as an issue for epistemology. This paper looks at two epistemological debates which concerned not simply the place of experience in knowledge but also the appropriate account of experience itself. The first episode is the rise of Marburg Neo-Kantianism in the 1870s – in particular the seminal work of Hermann Cohen in his Kants Theorie der Erfahrung (1871). Cohen's principal point was that Kant's significance as an epistemologist was in providing a new theory of experience, one that tied experience to exact science and led to a new stress on the formal conditions of exact knowledge. The second episode is Carnap's rejection of epistemology in the 1930s in favour of a program of the logic of science. My focus in each case will be the interplay between an epistemology focused on exact science as the locus of knowledge and a concomitant call for logical methods in epistemology. This revised version was published online in June 2006 with corrections to the Cover Date.     

Reviews: Books, Theater, and Painting

JUNG AND THE POSTMODERN: THE INTERPRETATION OF REALITIES. By Christopher Hauke. 304 pp. London & Philadelphia: Routledge, 2000. THE FASHIONING OF ANGELS: PARTNERSHIP AS SPIRITUAL PRACTICE. By Stephen and Robin Larsen. pp. Chrysalis Books, 2000, $19.95. CHILDREN IN THERAPY: USING THE FAMILY AS A RESOURCE. Edited by C. Everett Bailey. 529 pp. New York: W. W. Norton & Company, 2000. $45.00. THE PSYCHOLOGY OF RELIGION AND COPING: THEORY, RESEARCH, PRACTICE. By Kenneth I. Pargament. New York: Guilford Press, 1997. $50.00. SOUL WILDERNESS: A DESERT SPIRITUALITY. By Kerry Walters. 153pp. New York/Mahwah, N.J.: Paulist Press, 2001. $12.95. SOUL MAKING: THE DESERT WAY OF SPIRITUALITY. By Alan Jones. 215 pp. San Francisco: HarperCollins, 1985. $16.00. Theater: Words of Albert Schweitzer and the Music of Bach. Painting: Vermeer and the Delft School     

《艾灸图》的医史问题及其背后的巫医之争

《艾灸图》是一幅罕见的以中医艾灸为主题的宋代人物风俗画,它用生动的笔墨、创新的技法与丰富的细节,向世人展示了画作的三重蕴意——画卷之中的“艾灸之景”、画史之间的“进谏之愿”、画面之外的“巫医之争”。生动写实的艾灸之景与迂回婉转的进谏之愿相得益彰,不仅表达了画家对病可就医、医者有法的太平景象的希冀,而且折射出他对“病不疗治,听于巫觋”的医疗窘境的批评。从医疗史的角度,对以《艾灸图》为代表的与中医药相关的古代书画作品进行鉴赏与分析,有助于更加生动与全面地了解中国古代的医疗发展状况。

     

Vicarious Trauma in Social Workers: The Role of Trauma History,Social Support,and Years of Experience

Vicarious trauma, a disruption in schemas and worldview often accompanied by symptoms similar to those of posttraumatic stress disorder, occurs as a result of chronic secondary exposure to traumatic material. The aim of this study was to examine the role of personal trauma history, social support, and experience level in the development of vicarious trauma among licensed social workers in Maryland (N = 160). Results indicated an increase in social support and in experience level of social workers predicted less severe vicarious trauma. In addition, an interaction effect between trauma history and social support trending on significance indicated higher levels of social support might help protect those without a trauma history but not those with a trauma history against vicarious trauma. Research and clinical implications are discussed.     

Obligation,Responsibility, and History

I argue that, each of the following, appropriately clarified to yield a noteworthy thesis, is true. (1) Moral obligation can affect moral responsibility. (2) Obligation succumbs to changes in responsibility. (3) Obligation is immune from changes in responsibility.     

History,Theory, and Ideology

This review article argues that the critique of contemporary discourses about religious self-improvement offered by Craig Martin cannot bear the claim that the notion of individual religion must be dropped. On the one hand, comparable phenomena are not restricted to a Western present, and, on the other, they do not disprove the utility of heuristic terms like religion or individualisation. However, a religious semantic of entrepreneurship might be a phenomenon well worth further research.