The Literary Work of Art. Translated with an introduction by George G. Grabowicz,Foreword by David M. Levin.

The introduction of computers into the process of musical composition markedly disturbs the relationships which normally obtain between composer, work, performances, and sound complexes. This shift gives rise to a number of philosophical problems with far-reaching consequences, which this paper discusses. The conclusion is that the use of computers in composition exposes a crisis facing the notion of a work of music, whose outcome cannot yet be foreseen. In its subject matter, the paper takes up issues raised by Roman Ingarden's phenomenological ontology of art works. The use of example and counterexample to probe the boundaries of the notion of a work of music on the other hand owes more to Husserl's method of eidetic variation.     

Autobiographical Memories About the Experience of Seeing Frightening Movies in Childhood

Two autobiographical memory studies were conducted in order to better understand the social experience and short- and long-term effects of seeing frightening movies at a young age. Young adult participants (a) recalled the experience of watching a movie they had been frightened by as a child or teen, and (b) were assessed for levels of four kinds of dispositional empathy. They also reported who they watched the movie with, who chose it, what sorts of emotional reactions were experienced during viewing, and what negative effects they experienced following viewing. Participants typically remembered horror movies seen on video in the evening or at night at a mean age of 11 years. Results also showed that (a) fantasy empathy and perspective taking played a role in negative experiences; (b) some situational factors predicted later likelihood of viewing, anticipated fear; and enjoyment of the genre; and (c) a younger age at viewing and higher degree of perceived realism were associated with more negative effects of viewing.     

Control of the Mind Edited by Seymour M. Farber and Roger H. L. Wilson

Abstract

This article describes an innovative model of couples therapy designed to mitigate marital instability. The authors suggest that combining ongoing couples therapy with a separate relationship-focused group for each partner favorably impacts each person’s neuropsychophysiological regulation and their ability to participate in a stable intimate marriage.

The neurobiology of attachment theory is seen as providing understanding of the affect regulation issues operational in many couple relationships. The safe and secure attachments worked out in the relationship-focused group therapy are seen as improving neuropsychophysiological integration and regulation.     

The Expansion of Epistemology: The Metaphysical vs. the Practical Approach

From the perspective of world philosophy, one phenomenon of the 20th century is quite intriguing. Certain philosophers in China as well as in the West, finding the traditional conception of epistemology too narrow-minded, argued that its scope should be expanded. The Chinese way of expanding epistemology might be called the metaphysical approach, and the Western way the practical approach. In this article, I will first give an outline of both approaches and then try to demonstrate that a substantial dialogue can be created between them. By focusing on the problem of the articulation of what we know, I will make the metaphysical approach and the practical approach engage each other and thus prove to be mutually complementary.     

Understanding Religion: The Challenge of E. O. Wilson

E. O. Wilson's fundamental challenge is to bring knowledge and sensibility into an effective working relationship. Both ambivalence and opaqueness characterize his analysis of religion. Ambivalence refers to his conviction on the one hand that religion is essential for societal well-being and genetically resourced and his prediction, on the other hand, that religion will be superseded by scientific reason; the opaqueness refers to his strange insistence that religion be subjected to tests of literal facticity, whereas, in contrast, the arts are exempted from this test, because they constitute a delivery system that impacts the sensibilities directly, with no particular concern for literalness. Wilson's analysis of religion should be brought into consonance with his view of the arts, thereby recognizing the importance of myth, symbol, metaphor, and analogy in religious formulations and their status as direct delivery systems to the sensibilities. Wilson's distinction between empiricist/materialist and transcendentaliist worldviews is reshaped by distinguishing between metaphysical and methodological transcendentalism. This reshaping enables us to recognize how the action required by human existence depends both on scientific knowledge and symbolic formulations that extend to human action, even though certain knowledge is lacking.