Spinoza on the Essences of Modes

This paper examines some aspects of Spinoza's metaphysics of the essences of modes.2 ²I would like to thank John Carriero, Calvin Normore, Eliot Michaelson, Eileen Nutting, Paul Nichols, Alexi Patsaouras, Rachel Johnson and Sarah Jansen for reading and commenting on earlier versions of this paper. I situate Spinoza's use of the notion of essence as a response to traditional, Aristotelian, ways of thinking about essence. I argue that, although Spinoza rejects part of the Aristotelian conception of essence, according to which it is in virtue of its essence that a thing is a member of a kind, he nevertheless retains a different part of such a conception, according to which an essence is some structural feature of a thing which causally explains other, non-essential features. I go on to develop an account of Spinoza's metaphysics of essence, according to which essences, what he sometimes calls formal essences, are produced by the divine essence prior to and independent of the creation of finite modes, and according to which essences are the formal or exemplar causes of finite modes. I then argue that finite modes, in virtue of the formal essences which they actualize, are genuine causal relata. Finally, I offer some speculations about Spinoza's answer to the question, ‘Why, in a necessitarian cosmos filled with formal essences, should there be temporal finite modes at all?’     

The First Antinomy and Spinoza

Scholars commonly assume that Kant never seriously engaged with Spinoza or Spinozism. However, in his later writings Kant argues several times that Spinozism is the most consistent form of transcendental realism. In the first part of the paper, I argue that the first Antinomy, debating the age and size of the world, already reflects Kant's confrontation with Spinozist metaphysics. Specifically, the position articulated in the Antithesis – according to which the world is infinite and uncreated – is Spinozist, not Leibnizian, as commonly assumed. In the second part of the paper, I raise the chief Spinozist challenge to the Antinomy, arising from Spinoza's reliance on a cosmological `totum analyticum' – an infinite whole which is prior to its parts. In conclusion, I begin to elaborate a defence of the Kantian position, confronting Spinoza's infinite whole with Kant's account of the absolutely infinite in his discussion of the sublime.     

Spinoza and the Feeling of Freedom

We seem to have a direct experience of our freedom when we act. Many philosophers take this feeling of freedom as evidence that we possess libertarian free will. Spinoza denies that we have free will of any sort, although he admits that we nonetheless feel free. Commentators often attribute to him what I call the ‘Negative Account’ of the feeling: it results from the fact that we are conscious of our actions but ignorant of their causes. I argue that the Negative Account is flawed. The feeling of freedom also depends on a vacillation of the mind. When the mind forms too many incompatible associations, it vacillates between them. When we act, the mind vacillates back and forth between the kinds of actions that we associate with our present mental state. We then mistake this subjective vacillation for an objective feature of ourselves—namely, the power to do otherwise.     

The Meta-Ethical Issue of the Nature of Lying: Implications for Moral Education

I argue that lying has many dimensions, hence, some putativecases of lying may not match our intuitions or acceptedmeanings of lying. The moral lesson we should teach must be that lying is not a simple principle or feature, buta cluster of features or spectrum of shades, where anythingin the spectrum or cluster is considered lying. I argue thatthe view regarding lying as a single principle or featurehas problematic meta-ethical implications. I do a meta-ethicalanalysis of the meaning of lying, not only to indicatesuch problems, but also the need to teach the act ofrational discussion and meta-ethical analysis. I arguethat the process of meta-ethical analysis and rationaldiscussion should be part of moral education, in that itmay help to develop critical thought about the abilityand practice of making good and rational moral judgments.     

幼儿说谎行为的发展及其与说谎认知的关系

该研究考察了3~5岁幼儿违规后说谎的人数及其年龄特征,同时探讨了说谎行为与说谎概念理解、道德评价之间的关系。研究结果表明,即使是3岁儿童,违规后出现说谎的人数至少在一半以上,但4、5岁儿童在说谎的人数上要显著地多于3岁儿童。在说谎/说真话概念理解与道德评价的发展上,年龄间差异显著,从3岁至5岁逐渐达到成熟水平。研究结果没有发现是否说谎与说谎认知之间的关系,即在说谎/说真话的概念理解与道德评价上,说谎组儿童与没有说谎组儿童没有显著的差异。     

The Many Faces of Physician-Assisted Suicide

Physician-assisted suicide is a complex and controversial issue that touches on standards of medical practice, the balance between individual rights and the rights of the state, and our fears of death and pain. Supporters of assisted suicide propose it as an alternative to a lingering, highly technological death, and define it as the act of a physician who prescribes a lethal dose of a medication for a terminally ill patient, with the knowledge that the patient intends to commit suicide. The recent U.S. Supreme Court ruling upheld prohibitions against assisting in a suicide, but left open the possibility that in certain specific cases assisted suicide might be constitutionally protected. The Supreme Court's refusal to extend constitutional protection to assisted suicide was done in part to insure that public debate and legislative fact-finding would continue. As stated in Justice Rehnquist's majority opinion, ...Americans are engaged in an earnest and profound debate about the morality, legality and practicality of physician-assisted suicide (Washington v. Glucksberg, 96-110—Opinion, 1997, p. 26). As researchers, policy makers, and health care providers, we have an obligation to insure that political debate and empirical research are continuing and productive, and that this issue becomes more than just an occasion to play out ideological or personal differences.     

Wisdom as a Meditation on Life: Spinoza on Bacon and Civil History

In letter 37 to Johannes Bouwmeester, Spinoza identifies a historiola mentis à la Bacon as an important tool for distinguishing more easily between adequate and inadequate ideas. This paper contends that Spinoza's advice is to take into account Baconian-style ‘Civil History’ as providing instructive material for contemplating the variety, complexity, and persistency of human passionate behaviour. Specifically, it argues that Baconian civil history forms an integral part of Spinoza's reflections on provisional morality. Although for Spinoza, philosophical beatitude ultimately demands understanding affects through their first causes – the intuitive perception of things sub specie aeternitatis – in the realm of everyday Spinoza allows for a different, more pragmatic approach to morality. This paper argues at this stage that a philosophical understanding of the mind and its affections is not needed. Spinoza, following Bacon, holds that conduct of practical affairs is particularly improved when those so engaged acquire historical knowledge of the human condition and apply it. Specifically, both authors place special emphasis on a history of men's characters, actions, and vices as providing the material basis for concrete, directly applicable moral and civil precepts.     

自杀高危人群的识别及预防研究

自杀是由严重心理危机导致的行为.通过描述自杀高危人群存在的时代状况,从社会学与心理-精神病学的维度分析了高危人群的自杀成因,进而对其自杀前的异常言行表现、自杀的方式及当前各种预防措施进行讨论.同时,对中国文化语境下的自杀及其预防展开了反思与展望.     

幼儿说谎认知的年龄特征及其与心理理论水平的关系

研究探讨了3～4岁幼儿说谎认知的年龄特征,并在此基础上考察了说谎的概念理解水平与道德评价之问的关系,及说谎认知与心理理论水平的关系。结果表明：3岁和4岁幼儿在说谎和说真话概念的判断上年龄差异显著,在对说谎的道德评价上,年龄差异不显著;幼儿心理理论与说谎概念的相关显著,4岁组的心理理论与道德评价的相关显著。     

Lying and intersubjective truth: A communication based approach to understanding lying

This project was undertaken as a response to a perceived deficiency regarding the role of communication in a large block of the phenomenological discourse on lying. The arguments presented here attempt to make the communication process an explicit, rather than an implicit component of this discussion. First, a lie is explained as a communicative act that is identified by making a simple comparison between two contradictory realities, the reality presented by the lie, and some sort of true reality. Existing discussions of lying are examined and judged to be deficient because they limit their explanations of this true reality to subjective and objective standards of truth. Intersubjectivity is presented as an alternative truth standard, and it is argued that lies can only be discovered and understood through a process of interpretation or negotiation (dialogue) by human interactants.     

The Influence of Acetaminophen and Observational Conditioning on the Acquired Capability for Suicide

The effects of acetaminophen and a reading task on physical pain tolerance and fearlessness about death were tested in 106 undergraduate students. Participants were randomized into four groups, each receiving either acetaminophen or no medication, along with either a control or experimental reading task. It was predicted that acetaminophen would increase pain tolerance and fearlessness about death, that the experimental reading task would decrease both outcomes, and that the interventions would interact (i.e., acetaminophen would dampen the effects of the reading task). Multivariate analysis of variance was used to test hypotheses. No significant interaction was found (p = .17) and there was no effect for acetaminophen (p = .56), but individuals administered the experimental reading task demonstrated significantly higher physical pain tolerance (p < .05).     

The errant name: Badiou and Deleuze on individuation,causality and infinite modes in Spinoza

Although Alain Badiou dedicates a number of texts to the philosophy of Benedict de Spinoza throughout his work—after all, the author of a systematic philosophy of being more geometrico must be a point of reference for the philosopher who claims that “mathematics = ontology”—the reading offered in Meditation Ten of his key work Being and Event presents the most significant moment of this engagement. Here, Badiou proposes a reading of Spinoza’s ontology that foregrounds a concept that is as central to, and celebrated in, his philosophy as it is strictly excluded by Spinoza: the void. In nuce, Badiou contends that for all of Spinoza’s efforts to offer an ontology of total plenitude, the void returns in his philosophy under the (at first sight) unlikely name of infinite mode. The presence of this errant name in Spinoza’s philosophy bears witness to the failure of his most profound intellectual endeavour. However striking Badiou’s reading of Spinoza, this paper argues that it fails to adequately grasp Spinoza’s metaphysics, particularly with respect to the central concept of modal essence, a concept which does not appear at all in the Badiouian text. By introducing a consideration of this concept, it becomes able to resolve the status of infinite modes, and to account for the move across the notorious finite–infinite divide. Thus the argument turns to the reading of Spinoza offered by Gilles Deleuze for a more thorough-going and nuanced approach, much superior to Badiou’s procrustean critique.

日本对自杀的心理学研究

20世纪 50年代以来 ,日本青少年自杀率急剧上升 ,为了更好地实施危机干预 ,日本学者对自杀行为进行了广泛的研究。研究呈现出由关注宏观的社会因素转向更加关注个体的心理和个性特征的趋势 ,取得了一些很有价值的研究成果。本文综述了日本学者对自杀的内涵、分类、年龄特征、性别特征、动机、手段、自杀前的心理特征和自杀预防的研究成果。     

The Clustering and Contagion of Suicide

Two general types of suicide cluster have been discussed in the literature; roughly, these can be classified as mass clusters and point clusters. Mass clusters are media related, and the evidence for them is equivocal; point clusters are local phenomena, and these do appear to occur. Contagion has not been conceptually well developed nor empirically well supported as an explanation for suicide clusters. An alternative explanation for why suicides sometimes cluster is articulated: People who are vulnerable to suicide may cluster well before the occurrence of any overt suicidal stimulus, and when they experience severe negative events, including but not limited to the suicidal behavior of one member of the cluster, all members of the cluster are at increased risk for suicidality (a risk that may be offset by good social support).     

Perfectionism and Suicide Ideation in Adolescent Psychiatric Patients

This study was conducted to examine the relations between dimensions of perfectionism and suicide ideation in an adolescent psychiatric sample. A sample of 66 adolescents from an inpatient psychiatric facility completed the Child and Adolescent Perfectionism Scale, the Child's Hopelessness Scale, and the Suicide Ideation Questionnaire. Overall, the results indicated that socially prescribed perfectionism was associated with greater suicide ideation and that it, along with hopelessness, accounted for unique variance in suicide ideation scores. The findings are discussed in terms of their practical and theoretical significance as well as their consistency with similar research with adults.     

Family Conflict and Forgiveness Among Survivors of Suicide

This study explored the lived experiences of immediate family members who were left behind and their intra- and interpersonal struggles with other family members and their coping efforts to overcome these struggles. We used interpretative phenomenological analysis for data collection and analysis and conducted in-depth interviews with 11 participants in Korea. Two superordinate themes, with two ordinate themes in each, were identified: (a) family conflict after a family member’s suicide (“discordant grieving” and “suicide loss as a catalyst for family conflict”) and (b) forgiveness (“struggling to forgive other family members, the deceased, and themselves” and “the process and importance of forgiveness”). The implications of these findings are discussed.     

Assisted Suicide,Suffering and the Meaning of a Life

The ethical problems surrounding voluntary assisted suicide remain formidable, and are unlikely to be resolved in pluralist societies. An examination of historical attitudes to suicide suggests that modernity has inherited a formidable complex of religious and moral attitudes to suicide, whether assisted or not. Advocates usually invoke the ending of intolerable suffering as one justification for euthanasia of this kind. This does not provide an adequate justification by itself, because there are (at least theoretically) methods which would relieve suffering without causing the physical death of the suffering person. Carried to extremes, these methods would finish the life worth living, but leave a being which was technically alive. Such acts, however, would provide no moral escape, since they would create beings without meaning. Arguments seeking to justify ending the lives of others need some grounding in concepts of the meaning of a life. The euthanasia discourse therefore needs to take at least some account of the meaning we construct for our lives and the lives of others.     

Suicide and self-inflicted injuries

The present study addressed itself to the problem of self-inflicted injuries (SII) in the Israeli army, and to the wider question whether non-fatal self injuries and suicide are part of the same phenomenon. The findings show that in some cases SII is an unsucessful suicide while in others SII is anything but a reflection of a death wish. It appears that the modus operandi is a major indication as to the intentions of the actor. The study also demonstrates the difference between the population of the suiciders and that of the SII victims. While suiciders seem to score higher on the Performance Prediction Score (PPS) and Combat Suitability Scale, the SII population seems to be overly represented in the lower parts of the PPS and the Combat Suitability Scale. The study used a data set that represents a 5 year period, and followed the consequences of the SII in terms of medical status and occupational assignment of the actors. The findings yielded some possible policy implications, in terms of a better classification of the relevant populations, and a possible attribution of a more refined meaning to the behavior. © 1994 Wiley-Liss, Inc.