The Transcendental Nature of Mind and World

Critics of John McDowell's Mind and World have by and large failed to take sufficient notice of the transcendental context within which McDowell situates his work—a failure that has adversely affected their criticisms. In this paper, I make clear this transcendental context and show how it figures in the transcendental argument I see McDowell offering in Mind and World. Interpreting McDowell's argument in this way, I further argue, helps to answer some of the most pressing objections to what he is doing in Mind and World, particularly certain objections made by Robert Brandom and Hilary Putnam.     

Emmanuel Levinas and the New Science of Judaism

This article addresses Emmanuel Levinas's re‐conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth‐century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post‐war period.     

Allport's Life and Allport's Psychology

ABSTRACT This article addresses some of the relations between Gordon Allport's life and his psychological theories, focusing on two themes: (a) Allport's junior-year prize-winning recounting of Harvard's “Rinehart” legend–the changes and distortions he introduced in his version of the core legend suggest altruistic sublimation of motives for power and prestige; and (b) Allport's relationship with “Jenny,” the mother of “Ross,” his college roommate (he twice published her letters to him as Letters from Jenny.). I suggest that the need to differentiate himself from Ross was one contributing factor to such Allportian theoretical notions as the functional autonomy of motives and the sharp differentiation between “normal” and “abnormal.”     

Big Gods and other watcher mechanisms in the formation of large groups

Norenzayan's effort to integrate genetic and cultural evolution is a welcome advance over previous efforts, as is the attention he devotes to different levels of analysis from cognitive mechanisms to large group interactions. The scope of Norenzayan's argument, however, is bound to leave many scholars of religion feeling uneasy. The content of his model, which is most likely over specified, will need further testing in light of historical evidence. Comparison of Big Gods with Robert Bellah's Religion in Human Evolution (2011) highlights some of the choices Norenzayan made in designing his model and suggests ways it could be elaborated. Historians of religion who would like to help test his model could keep an eye out for ‘watcher mechanisms’ that might play more of a role than ‘moralizing Big Gods’ in some traditions and, thus, potentially offer an alternative route to large, anonymous, yet stable groups.     

Generations of Catholics in Eastern Africa: A Practice‐Centered Analysis of Religious Change

This article considers how well Martin Riesebrodt's practice‐centered theory of religion addresses religious change among Catholics in eastern Africa. Two arguments are advanced using a generational change scheme. First, Riesebrodt's focus on religious practices assists in understanding many changes that African Catholics and their communities have experienced over time. It acknowledges believers’ perspectives and the impact of missionaries, and it generates comparative insights across different cases. However, Riesebrodt's approach has limitations when developing a comparative perspective on historical transformation in these communities. Therefore, his focus on the objective meaning of interventionist religious practices needs supplementing: (1) capturing religious change within a given religion requires attention both to practices and their subjective appropriation by believers, and (2) in the forging of collective identities, theological reflection by elites helped connect Catholic practices to preexisting worldviews and Catholic practices marked generational change by distinguishing Catholics from other African Christians.     

A Reappraisal of Karl Barth's Theological Development and his Dialogue with Catholicism

This article offers a distinct account of Barth's theological development, one that has an eye toward both the historical record and the contemporary debates about the systematic and ecumenical implications of his theology. It establishes that, from the second edition of Romans until the end of his career, Barth's theological development occurs as a series of internal adjustments in four stages along a single christological trajectory. Barth's dialogues with Catholic theologians play a pivotal role in this development, because these dialogues help him arrive at some of his most important insights. Taken together, these conclusions help us push beyond contemporary divisions between historical and systematic readings of Barth's theology and reframe the dialogue between Barth and Catholic theologians.     

Introduction: Parts, Wholes, and Opposites: John Milbank as Geisteshistoriker

This special focus of the Journal of Religious Ethics begins with the mixture of admiration and apprehension that John Milbank's use of historical materials so often inspires and moves to specific reflection on specific figures and texts that appear in his grand story of secular modernity. Throughout, the focus is not on his moral theology per se, but rather on the way he treats certain figures, how he constructs his historical tale, and how his critical enterprise and his normative proposals depend upon his historical efforts. This introduction considers the difficulties of constructing and assessing a Geistesgeschichte, the genre of historical writing that Milbank prefers.     

The Origins of Walter Benjamin's Concept of Philosophical Critique

Focusing on Walter Benjamin's earliest pieces dedicated to school reform and the student movement, this article traces the basic critical approaches informing his mature thought back to his struggle to critically implement and transform the theory of concept formation and value presentation developed by his Freiburg teacher, Heinrich Rickert. It begins with an account of Rickert's work, specifically of the concept of Darstellung (presentation) and its central role in Rickert's postmetaphysical theory of historical research (which he characterizes as exclusively concerned with the Kantian quid juris). It shows that Rickert develops a speculative but practical theory of value recognition, which nevertheless leaves the status of value itself undetermined. Contra Rickert, Benjamin returns to the ignored quid facti, or origin of value, and shows that a metacritical, postmetaphysical approach such as Rickert's ultimately limits possible experience rather than grounding it. This basic insight, it is argued, is the cornerstone of Benjamin's concept of critique.     

Part IV: Prophecy,Knowledge and Study of Religion

The historical connection between the study of the Bible and the study of religion is examined through Spinoza's application of his anthropomorphic theory of religion to his analysis of biblicalprophecy. Drawing on current epistemological discussion, Spinoza shows in the Ethics how the pervasive anthropomorphism of popular explanations of the world, rooted in imagination, develops into religious systems. This theory informs Spinoza's analysis of biblical prophecy in his Treatise, in which he displaces the philosophical hermeneutic of Maimonides in favor of an historical-critical analysis. The result is a consistency of method—historical, critical, comparative — between his study of the Bible and the study of religion generally.     

Is history important for a historical argument in religious studies?

This review article addresses the historical argument of Norenzayan's Big Gods. It questions the claim that there is enough historical evidence to support the thesis that gods, who are observing human behaviour from high, enable societies to grow beyond the stage of face-to-face groups.     

Adorno on Kant,Freedom and Determinism

Abstract: In this paper I argue that Adorno's metacritique of freedom in Negative Dialectics and related texts remains fruitful today. I begin with some background on Adorno's conception of ‘metacritique’ and on Kant's conception of freedom, as I understand it. Next, I discuss Adorno's analysis of the experiential content of Kantian freedom, according to which Kant has reified the particular social experience of the early modern bourgeoisie in his conception of unconditioned freedom. Adorno argues against this conception of freedom and suggests that freedom is always conditioned by our embodiment and by our social and historical situation. Finally, I turn to Adorno's criticism of Kant's discussion of freedom and determinism in the Critique of Pure Reason and argue that while his philosophical argument against Kant fails, his metacritical argument remains suggestive. Scepticism about freedom arises when the standpoint of theoretical reason encroaches upon the standpoint of practical reason and assimilates persons to things.     

The Influence of Einstein on Wittgenstein's Philosophy

On the basis of historical and textual evidence, this paper claims that (i) after his Tractatus, Wittgenstein was actually influenced by Einstein's theory of relativity and, (ii) the similarity of Einstein's relativity theory helps to illuminate some aspects of Wittgenstein's work. These claims find support in remarkable quotations where Wittgenstein speaks approvingly of Einstein's relativity theory and in the way these quotations are embedded in Wittgenstein's texts. The profound connection between Wittgenstein and relativity theory concerns not only Wittgenstein's “verificationist” phase (more closely connected with Schlick's work), but also Wittgenstein's later philosophy centred on the theme of rule‐following.     

VI. Akrasia and conflict

As Elster suggests in his chapter ‘Contradictions of the Mind’, in Logic and Society, akrasia and self‐deception represent the most common psychological functions for a person in conflict and contradiction. This article develops the theme of akrasia and conflict. Section I says what akrasia is not. Section II describes the character of the akrates, analyzing the sorts of conflicts to which he is subject and describing the sources of his debilities. A brief account is then given of the attractions of the akratic alternative: its power to focus or dominate the agent's attention; its being strongly habitual; its having the pull of social streaming: following the charismatic leader, the mechanisms of sympathetic or antipathetic infection, the models of role casting. Following these strategies is by no means pathological: these are relatively automatic (though still voluntary) psychological functions. That is precisely their power and attraction: they provide the conflicted akrates with an action solution, though not one that accords with his preferred judgment.     

Francis Xavier: Figure of Exile and Holiness

Abstract

Francis Xavier was one of the great Christian figures of the 16th century. The aim of this article is to delineate some of the important, and sometimes underemphasised, influences on his life in order to help shed light on the motivation which inspired his activities. It sets him first within a brief account of his family background, university education and life-changing friendship with Ignatius Loyola, which is described as generating ‘the undying archetype of the twin, with Loyola at the centre of the universe and Xavier at its periphery, complementing each other as perfectly as the point and the circle’. Against the background of ‘ever-present’ Islam, it then addresses Xavier's experiences with the corrupt and rather secularised Portuguese colonial environment in India and East Asia, and the royal ecclesiastical patronage exercised under the Padroado system, which led him to the role of a ‘counter-figure’ an exile or castaway, lançado or degregado. Japanese culture and religion and Xavier's fascination with China are two further areas explored. Permeating this account is the question of the nature of Xavier's spiritual life and personal holiness, within which his adventurous voyages may ultimately be seen as an immense pilgrimage and as the sign of a sanctity that was augmented rather than diminished by the obscurity of his death.     

Sartre and Bergson: A Disagreement about Nothingness

Abstract

Henri Bergson's philosophy, which Sartre studied as a student, had a profound but largely neglected influence on his thinking. In this paper I focus on the new light that recognition of this influence throws on Sartre's central argument about the relationship between negation and nothingness in his Being and Nothingness. Sartre's argument is in part a response to Bergson's dismissive, eliminativist account of nothingness in Creative Evolution (1907): the objections to the concept of nothingness with which Sartre engages are precisely those raised by Bergson. Even if Sartre's account of nothingness in its entirety is found to be flawed, I argue that the points he makes specifically against Bergson are powerful.

My discussion concludes with a brief examination of the wider philosophical background to Sartre's and Bergson's discussion of nothingness: here I point to some important aspects of Sartre's early philosophy, including some features of his conception of nothingness, that may testify to Bergson's positive influence on his thought.     

Wollaston's Early Critics

Some of the most forceful objections to William Wollaston's moral theory come from his early critics, namely, Thomas Bott (1688–1754), Francis Hutcheson (1694–1746), and John Clarke of Hull (1687–1734). These objections are little known, while the inferior objections of Hume, Bentham, and later prominent critics are familiar. This fact is regrettable. For instance, it impedes a robust understanding of eighteenth-century British ethics; also, it fosters a questionable view as to why Wollaston's theory, although at first well received, soon faded in esteem among philosophers. This paper gives Wollaston's early critics some of the attention they deserve. It reconstructs some of their objections to Wollaston's philosophy, addresses replies to those objections, and shows that despite some minor flaws, the objections succeed. A fact that becomes clear is that Wollaston's philosophy had suffered devastating criticism years before Hume wrote anything against it.     

Shadworth Hodgson and William James's formulation of space perception: Phenomenology and perceptual realism

This paper has two related goals. First, it seeks to show that the theory of perception found in William James's Principles of Psychology is thoroughly consistent if it is approached through the framework of perceptual realism versus constructionism rather than the nativism versus empiricism debate. As such, this paper offers an alternative to Nicholas Pastore's claim that there are two contradictory theories of perception in the Principles. James's commitment to perceptual realism is articulated within the contexts of his (1) critique of constructionist perception theories, (2) notion of the spatial quale, and (3) formulation of the role of knowledge in adult perception. The second goal of this paper deals with the historical development of James's perceptual realism. Here it is argued that Shadworth Hodgson's method of reflection–an anticipation of Husserl's phenomenological reduction–served as the basis of James's commitment to perceptual realism.     

执行功能与心理理论关系的元分析:抑制控制和灵活转换的作用

心理理论的发展对个体社会化具有重要意义。研究通过元分析的方法,表明执行功能能够有效预测个体心理理论的发展水平(r=0.37,p0.001),且具有跨文化和跨人群的稳定性;同时,在个体的毕生发展中,执行功能均与心理理论存在显著相关,证明了执行功能的表达说;但在不同的发展阶段(Q1=411.75,p10.001,df1=90;Q2=219.49,p20.001,df2=50),心理理论的发展会受到执行功能不同成分的影响:0~3岁时抑制控制起关键作用;3~12岁时,心理理论受到抑制控制和灵活转换的共同影响;青春期阶段,灵活转换的作用明显;而到了成年期,抑制控制与灵活转换均会对心理理论产生积极影响。