Towards an understanding of science

Journal for General Philosophy of Science - In the attempt to understand science, definition is not much of a help. Due to the ever growing complexity of science, no unique and universally valid...     

Towards an interreligious understanding of Hikma

In contemporary Islamic thought the dichotomy betweenrevelation andreason has emerged as a crucial issue, reinforced by cultural conflicts between East and West. Thus S. H. Nasr puts divinely inspired knowledge —sapientia orhikma — at the heart of Muslim culture, claiming God‐less rationality,scientia, to be characteristic of the Occident. This analogy is used as an established fact in some writings of apologetic nature. At the same time, the traditional concept of ‘wisdom’,hikma, is brought up to date in order to serve a new purpose in a world of increasingly specialized sciences. Whereas many Muslim writers recognize the need for an informed approach to ‘all branches of knowledge’, most of them insist on retaining a link between science and ethical values.Hikma is now launched as the authentic Islamic answer to ‘the confusion created by profane philosophies’. As the Islamic way of making science,hikma is seen as holistic and God‐centred in contrast to the Western type of science. Not all Muslim intellectuals, however, are satisfied with one single concept for the entirety of Islamic thought. Hasan Hanafi highlightshikma and Shari ^c a as ‘twin sisters, nursed at the same bosom'; Nasr proposes a hierarchy of knowledge with ‘Divine wisdom’ at the top. Related ideas can be found among some Christian theologians of religion, who have suggested that people of living faiths try to rediscover their shared heritage in ‘the universal economy ofhokhmah’, which may come to serve as a useful interreligious concept.     

Ineffability and intelligibility: Towards an understanding of the radical unlikeness of religious experience

Conclusion I do not for a moment question the fact that many people have experiences of a special type which may be termed religious, that such experiences often involve reference to something which appears to display a radical unlikeness to all else and that they are therefore in some sense inexpressible. Doubtless the ideas I have put forward about the possible source of such unlikeness and ineffability might suggest models of God which would not find much theological approval, at least within any mainstream theistic tradition, since some sort of pantheism seems inevitably to be implied. But however this might be, the concept of radical unlikeness as it has been analyzed here can, I think, help us towards understanding certain problematic areas in religion quite apart from the issue of intelligibility, which has been the focus of this discussion.To begin with, radical unlikeness suggests a way in which the historical continuity of concepts of the transcendent might be upheld against the discontinuity suggested by the diversity of interpretations through which they have moved. Ancient and modern outlooks on, say, God differ enormously, as indeed do the range of co-temporal accounts at many particular moments. But, by and large, theologians firmly maintain that it is a single and unchanging phenomenon which is being dealt with. Unless we can point to some common element which is both specific enough to create a binding sense of common tradition, yet never completely expressed by any attempt at understanding it within that tradition (thus persistently demanding new attempts to apprehend it), then given the widely differing views of God within, for example, the Christian community, it is difficult to see how we could assume that in fact they all stemmed from the same source and were talking about the same thing. The idea of radical unlikeness could provide an element with just these required characteristics: it could be seen as what all the accounts attempt to net, with varying degrees of adequacy, within their offered interpretations. It could be seen as what remains constant, constantly elusive yet constantly generative of fresh attempts to apprehend it, throughout a history of intra-religious diversity. Secondly, radical unlikeness might suggest a possible way of understanding inter-religious diversity in a way which allows that whilst such diversity exists, whilst the differences between religions are real, they are grounded in a similar root-experience. It may, at first sight, seem difficult to continue thinking of the various religious traditions as truly separate phenomena if they are taken as being grounded on experiences whose ineffability stems from the unlikeness of experiencing things as a whole. Here we must stress again that if they are to be considered intelligible, radically unlike experiences cannot be considered completely so - or putting this another way, we cannot more than approach experience of totality. Sense can be given to religious claims of ineffability by suggesting experience of near totality, where we reach the last point on the scale of inclusiveness which complies with the logical criteria demanded of something for it to be possible for us to be aware of it. We might thus attempt an explanation of inter-religious diversity based on the view that Hinduism, Buddhism, Christianity, Islam etc. acquire their differences from the different elements included in their experience of near totality. Taking totality to be represented by the scale of one to ten, Hinduism might be seen as grounded on experience of 1-2-3-4-5-6-7-9-10, Buddhism on experience of 1-3-4-5-6-7-8-9-10 and so on. The resulting dissimilarities are thus centred not on different types of experience, but on different areas of inclusiveness. This is, of course, to suppose that the various religious traditions are all based on the same degree (as opposed to the same elements) of inclusiveness, but it is by no means clear that such a supposition is justified. Continuing with our decimal analogy, might it not be suggested that whilst Christianity stemmed from experience of 2-3-4-5-6-7-8-9-10, Jainism was founded on a less extensive encounter with the divine (say 4-5-6-7-8-9-10)? It is, however, uncertain how we can compare and evaluate different religious traditions in such a way as to be able to comment on such claims. The analysis of radical unlikeness and ineffability which has been advanced might also suggest a way in which certain passages in religious writings could be understood, passages which at first sight can be seriously perplexing. If, for example, to return to the quotation given in the introductory section of this paper, we continue to think of accounts of the nature of Shiva as being attempts to describe some discrete, objective entity, then it is inevitable that either we will share the Puranic writer's puzzlement or that much of what we read about Shiva will appear as the muddled and extravagant thinking thrown up by an uncritical and over-fertile mythological imagination, consisting of little more than a hotch-potch of contradictory elements. But if we see such accounts as attempting to say something about everything, as symbols of near totality stemming from experiences which verge on the holistic, then what we read - with all its ambiguities - may become somewhat more meaningful. This analysis of ineffability and intelligibility seeks to introduce for debate a possible way of understanding the radical unlikeness which accounts of religious experience apparently attempt to speak about. It does not, however, claim to present an exhaustive treatment of the issues raised, on the contrary, I am conscious of many shortcomings and omissions. For instance, it remains to be seen under precisely what conditions something counts as being an elucidating likeness (presumably all experiences are, for example, temporal, yet temporality alone would not seem to offer a particularly elucidating comparison). Moreover, the degree to which appeal to likeness is allowed operation in actual accounts of religious experience needs to be explored. In addition, the notion of categorizing experiences according to the extent to which they approach a point of total inclusion requires careful clarification. To begin with, according to what criteria could we establish that one experience was more inclusive than another? However, such issues can only be mentioned here, any adequate consideration of them would require a separate paper.In conclusion, I would suggest that to use radical unlikeness and/or ineffability simply as devices by which to halt any process of investigation, proclaiming that the thing in question is not like anything and so is beyond all words, risks making unintelligible and placing beyond all further inquiry an important and extensive area of human experience. As William Alston put it, to label something ineffable in an unqualified way is to shirk the job of making explicit the ways in which it can be talked about. It is surely more accurate to take ineffability as a qualifier which multiplies models without end than as an absolute which prevents the construction of any elucidating models.An early draft of this paper was read to a seminar group at the University of St. Andrews during Martinmas term 1984. I am grateful to Dr. Gordon Graham & Mr. Tony Ellis, both of the Department of Moral Philosophy, and to Dr. George Hall, of the Department of Divinity, for remarks which stimulated some subsequent revisions of the argument.

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Phenomenological Views on Intersubjectivity: Towards a Reinterpretation of Consciousness

Intersubjectivity and consciousness are reinterpreted according to the dynamic and relational coordinates of lived experience. Consciousness is not just another property of the subject, but rather the condition itself of his/her own being-in-the-world. The different aspects of consciousness are the moments and movements which constitute its intentional structure. These structures lead us to reinterpret material embodiment, temporality, and intersubjectivity as the “complex” steps taken by consciousness, which in its movements does not turn inward, on itself like a transcendental, reasoning, and self-centred consciousness, but, on the contrary, as an embodied consciousness immersed in others and in the world.

The predicament of masculinity: Towards understanding the male's experience of infertility treatments

Sex Roles - The commonsense notions that associate fertility and femininity are shared by the medical establishment, and have led to the concentration of research on women in the area of fertility....     

Towards an understanding of the psychodynamic processes of the body

Abstract

Counselling clients frequently mention bodily symptoms, yet, within the therapy world, the body largely remains off-limits. This, in some part, is undoubtedly due to the prevailing issues around the touch taboo. However, the symptoms emanating from the body may well have profound psychodynamic meaning. This paper sets out to describe a psychodynamic perspective for how these symptoms may arise. Notions such as libido and preverbal theories, along with primal defence mechanisms, are used to show how the body becomes involved in unconscious processes. A case study is presented as illustrative of some of the psychodynamic concepts that may be implicated. It is argued that bodywork may help in providing a preverbal supportive environment from which a therapeutic alliance may develop, thus allowing for a verbalization of unconscious conflict.     

Conceptual and pedagogical challenges in understanding the whole person

The article introduces the special issues addressing Eric Johnson's account of Form Psychology, which provides a conceptual method to scientifically study the whole person. Form Psychology is presented as a theoretically significant proposal that integrates multiple conceptualizations of the whole person. The pedagogical value of such an understanding is also emphasized as undergraduate psychology students hold strong intuitions that the person is an integrated whole rather than a set of distinct systems.     

Academic buoyancy: Towards an understanding of students' everyday academic resilience

Academic buoyancy is developed as a construct reflecting everyday academic resilience within a positive psychology context and is defined as students' ability to successfully deal with academic setbacks and challenges that are typical of the ordinary course of school life (e.g., poor grades, competing deadlines, exam pressure, difficult schoolwork). Data were collected from 598 students in Years 8 and 10 at five Australian high schools. Half-way through the school year and then again at the end of the year, students were asked to rate their academic buoyancy as well as a set of hypothesized predictors (self-efficacy, control, academic engagement, anxiety, teacher-student relationship) in the area of mathematics. Multilevel modeling found that the bulk of variance in academic buoyancy was explained at the student level. Confirmatory factor analysis and structural equation modeling showed that (a) Time 1 anxiety (negatively), self-efficacy, and academic engagement significantly predict Time 1 academic buoyancy; (b) Time 2 anxiety (negatively), self-efficacy, academic engagement, and teacher-student relationships explain variance in Time 2 academic buoyancy over and above that explained by academic buoyancy at Time 1; and (c) of the significant predictors, anxiety explains the bulk of variance in academic buoyancy.     

Towards an understanding of performative allyship: Definition,antecedents and consequences

Adding rainbow filters in support of LGBTQ+ movements or changing profile pictures to black squares to show support for the BlackLivesMatter movement have become common contemporary expressions of solidarity. However, these actions are often criticized as being ‘performative’ and falling short of genuine social change. Despite its popularity, little is known about what performative allyship is and what its pitfalls or potential benefits may be. We review the existing psychological literature on intergroup relations and allyship to provide a definition and framework for studying performative allyship and its consequences for social change. We propose that the term performative allyship refers to easy and costless actions that often do not challenge the status quo and are motivated primarily by the desire to accrue personal benefits. The literature suggests that engaging in performative allyship may have a negative impact on the physical and mental well-being of disadvantaged groups, but also on allies. We discuss negative and some positive consequences of engagement in performative allyship on disadvantaged groups, allies and society at large and provide directions for future research.     

Product quality expectations: Towards an understanding of their antecedents and consequences

This paper examines the role of product quality expectations. Past research on information cues, scarcity, self-congruity, product quality and satisfaction are synthesized to develop a conceptual model. This model examines how consumer expectations of product quality are formed. A number of antecedent factors and their relationship to consumers' product quality expectations are discussed. How consumer expectations of quality affects their product evaluation both during the pre-purchase stage and during the post-purchase stage are discussed. A number of theoretical propositions are presented. Finally, the implications of the conceptual model are discussed.This report was funded by a research grant from the University of Miami Institute for the Study of Quality and a McLamore Research Award. The author acknowledges the helpful comments of M. Joseph Sirgy, Jerry Gotlieb, Howard Marmorstein, Dan Sarel, Howard Gitlow, Arun Sharma, Diana Grewal and theJournal of Business and Psychology reviewers.     

Towards an understanding of unique and shared pathways in the psychopathophysiology of ADHD

Most attention deficit hyperactivity disorder (ADHD) research has compared cases with unaffected controls. This has led to many associations, but uncertainties about their specificity to ADHD in contrast with other disorders. We present a selective review of research, comparing ADHD with other disorders in neuropsychological, neurobiological and genetic correlates. So far, a specific pathophysiological pathway has not been identified. ADHD is probably not specifically associated with executive function deficits. It is possible, but not yet established, that ADHD symptoms may be more specifically associated with motivational abnormalities, motor organization and time perception. Recent findings indicating common genetic liabilities of ADHD and other conditions raise questions about diagnostic boundaries. In future research, the delineation of the pathophysiological mechanisms of ADHD needs to match cognitive, imaging and genetic techniques to the challenge of defining more homogenous clinical groups; multi-site collaborative projects are needed.     

Towards a pluralistic neurobiological understanding of consciousness

Theories of consciousness are often based on the assumption that a single, unified neurobiological account will explain different types of conscious awareness. However, recent findings show that, even within a single modality such as conscious visual perception, the anatomical location, timing, and information flow of neural activity related to conscious awareness vary depending on both external and internal factors. This suggests that the search for generic neural correlates of consciousness may not be fruitful. I argue that consciousness science requires a more pluralistic approach and propose a new framework: joint determinant theory (JDT). This theory may be capable of accommodating different brain circuit mechanisms for conscious contents as varied as percepts, wills, memories, emotions, and thoughts, as well as their integrated experience.     

Tacit and accessible understanding of language

The empirical nature of our understanding of language is explored. I first show that there are several important and different distinctions between tacit and accessible awareness. I then present empirical evidence concerning our understanding of language. The data suggests that our awareness of sentence-meanings is sometimes merely tacit according to one of these distinctions, but is accessible according to another. I present and defend an interpretation of this mixed view. The present project is shown to impact on several diverse areas, including inferential role semantics and holism, the nature of learning, and the role of linguistics in the law. I am indebted to a number of people for their useful feedback, especially Peter Ludlow, Paul Pietroski, and two anonymous reviewers. Earlier versions of this paper were presented at an Eastern meeting of the APA, a meeting of the Society for Exact Philosophy at Simon Fraser University, and at a semantics workshop in Ottawa, Canada. I greatly appreciate the comments from those audiences.     

Sexual arousal and interpersonal evaluations

In an attempt to reconcile conflicting results concerning the effects of sexual arousal on interpersonal evaluations, hypotheses based on adaptation level, arousal-need gratification, and labeling of arousal explanations were tested. The variables of sexual arousal, technique of stimulus material presentation, physical attractiveness of the original stimulus female, and physical attractiveness of the final target person being judged were manipulated in a 2 × 2 × 2 × 2 design. A significant three-way interaction (Arousal × Stimulus Attractiveness × Target Attractiveness) obtained on all measures of interpersonal evaluation was interpreted as supporting a labeling of arousal explanation. It is suggested that subjects first interpret their arousal as being caused by their attraction toward the stimulus person. The characteristics of the stimulus person then become a factor used by subjects when they subsequently make judgments of target females. The adaptation-level and arousal-need gratification hypotheses were not supported.     

Psychosocial maturity and interpersonal attraction

Psychosocial maturity (PSM), assessed by scores on the Inventory of Psychosocial Development, was related to interpersonal behavior. In Experiment I PSM and proportion of attitude similarity was varied using Byrne's attraction paradigm in a between-subjects design. The personality variable failed to affect attraction. In Experiment II PSM and proportion of attitude similarity were manipulated in a within-subjects design. High PSM subjects rated the stranger significantly higher in attraction at high levels of similarity and significantly lower in attraction at low levels of similarity when compared to Low PSM individuals. The results were discussed in terms of design differences in personality research and potential mechanisms by which PSM affects attraction (self-esteem and/or competence).