The Ways of ‘Being’ and ‘Becoming’ Human

We argue that developing integrative models of psychological phenomenon require dealing simultaneously with information-theoretic and meaning making processes at the individual and group levels. Attempts to fuse these across levels based on intentionality become difficult because phenomena at the lower level organisms are conceptualized employing concrete systems language, while in case of human and social systems both concrete and abstracted systems concepts are used. Intentionality also needs to be looked at as arising out of the processes of both being and becoming. Fusing of psycho-and socio-logics necessarily requires taking into consideration psychological processes and notions of intentionality and future within cultural contexts in a more holistic manner. It is also argued that both at personal and collective levels, human intentionality operate as bounded intentionality alternating between states of being and becoming.     

Receiving the Gift of Teaching: From ‘Learning From’ to ‘Being Taught By’

This paper is an enquiry into the meaning of teaching. I argue that as a result of the influence of constructivist ideas about learning on education, teaching has become increasingly understood as the facilitation of learning rather than as a process where teachers have something to give to their students. The idea that teaching is immanent to learning goes back to the Socratic idea of teaching as a maieutic process, that is, as bringing out what is already there. Against the maieutic conception of teaching I argue for an understanding of teaching in terms of transcendence, where teaching brings something radically new to the student. I explore the meaning of the idea of transcendence through a discussion of Kierkegaard and Levinas, who both criticise the maieutic understanding of teaching and, instead, argue for a transcendent understanding of teaching—an understanding of teaching which they refer to as ‘revelation.’ Whereas Kierkegaard argues that revelation—which he understand as a process of ‘double truth giving’—lies beyond the power of the teacher, Levinas interprets revelation as the experience of ‘being taught.’ I use Levinas’s suggestion in order to explore the distinction between ‘learning from’ and ‘being taught by’ and argue that teaching has to be understood in the latter sense, that is, in terms of the experience of ‘being taught.’ To connect the idea of teaching to the experience of ‘being taught’ highlights that teaching can be understood as a process of ‘truth giving’ albeit that (1) this ‘gift’ lies beyond the powers of the teacher, and (2) the truth that is given, has to be understood in terms of what Kierkegaard calls ‘subjective truth’—which is not relativistic truth but existential truth, that is, truth that matters for one’s life. Understanding teaching in these terms also opens up new possibilities for understanding the role of authority in teaching. While my argument implies that teachers cannot simply and straightforwardly ‘produce’ the experience of ‘being taught’—so that what matters has to do with the conditions under which the gift of teaching can be received—their actions and activities nonetheless matter. In the final section of the paper I therefore argue that if we want to give teaching back to education, we need to resist the depiction of the teacher as a disposable and dispensable ‘resource’ that students can learn from or not, and need to articulate and enact a different story about the teacher, the student and the school.     

Properties of Being in Heidegger’s Being and Time

Abstract

While it is well known that the early Heidegger distinguishes between different ‘kinds of being’ and identifies various ‘structures’ that compose them, there has been little discussion about what these kinds and structures of being are. This paper defends the ‘Property Thesis’, the position that kinds of being (and their structures) are properties of the entities that have them. I give two arguments for this thesis. The first is grounded in the fact that Heidegger refers to kinds and structures of being as ‘characteristics’ and ‘determinations’, which are just two different words for ‘properties’, in the broadest senses of these terms. The second argument is based on the fact that kinds and structures of being play three roles that properties are supposed to play: they account for similarities between things, they are what predicates express, and they are what abstract nouns refer to.     

Technology, Recommendation and Design: On Being a ‘Paternalistic’ Philosopher

Philosophers have talked to each other about moral issues concerning technology, but few of them have talked about issues of technology and the good life, and even fewer have talked about technology and the good life with the public in the form of recommendation. In effect, recommendations for various technologies are often left to technologists and gurus. Given the potential benefits of informing the public on their impacts on the good life, however, this is a curious state of affairs. In the present paper, I will examine why philosophers are seemingly reluctant to offer recommendations to the public. While there are many reasons for philosophers to refrain from offering recommendations, I shall focus on a specific normative reason. More specifically, it appears that, according to a particular definition, offering recommendations can be viewed as paternalistic, and therefore is prima facie wrong to do so. I will provide an argument to show that the worry about paternalism is unfounded, because a form of paternalism engendered by technology is inevitable. Given the inevitability of paternalism, I note that philosophers should accept the duty to offer recommendations to the public. I will then briefly turn to design ethics, which has reconceptualised the role of philosophers and, in my mind, fitted well with the inevitability of paternalism. Finally, I shall argue that design ethics has to be supplemented by the practice of recommendation if it is to sustain its objective.     

Being articulate: Rede in Heidegger’s Being and Time

Being and Time’s emphasis on practical activities has attracted much attention as an approach to meaning not modelled exclusively on language. However, understanding this emphasis is made more difficult by Heidegger’s notion of Rede (‘Articulacy’ or ‘Discourse’), which he routinely characterizes as both language-like and basic to all disclosure. This paper assesses whether this notion can be both interpreted coherently and reconciled with Heidegger’s emphasis on intelligent nonlinguistic behaviours. It begins by identifying two functions of Articulacy – the demonstrative and articulatory – and a potential source of incoherence in Heidegger’s analysis. Having reviewed some standard approaches to Heideggerian Articulacy, I show how Heidegger’s discussion of predicative judgements (‘Statements’) implies that language can be linked with different kinds of content. This allows Heidegger’s analysis to be read coherently, provided Articulacy is understood as having distinct purposive and predicative modes. The final section shows how this reading preserves a close connection between Articulacy and language while accommodating intelligent nonlinguistic behaviours.     

‘Why not Lukács?’ or: on Non-Bourgeois Bourgeois Being

The Lukács Circle in Szeged, a spontaneous, unofficial organization of young Hungarian scholars and philosophy teachers, characteristically represented Georg Lukács' influence on young Hungarian intelligentsia in the period of late socialism. In this paper, the author recalls and critically analyses the intellectual milieu and motives that led a considerable part of young Hungarian intelligentsia of that time to make a cult of Lukács' philosophy. The key to the analysis is the ambiguous character of the political feelings and philosophical orientation of many young people in the period of late socialism and the paradoxical non-bourgeois bourgeois character of Lukács' philosophy. Lukács' young followers were dissatisfied with the political conditions of real socialism and with official Marxism. However, they considered themselves Marxists and were convinced by the anti-capitalist, romantic idea of democratic socialism. In the eyes of his young followers, Lukács was a genuine philosopher whose teaching was interwoven by his wide-ranging bourgeois middle-class education, promising both a real philosophical alternative to official Marxism and a high-level philosophical foundation for a non-capitalist but democratic future human history. The author argues that Lukács' philosophy did not satisfy these expectations. In his political philosophy, the philosopher could not move away from the mythological idea concerning the leading role of the communist party and therefore could not elaborate a genuine philosophical foundation for the idea of democratic socialism. Despite the superiority of his philosophy, his methodology and approach to the history of philosophy failed to provide a real philosophical alternative to the Bolshevik tradition of Marxism.     

Kaiho Seiryō on ‘What it is to be a Human Being’

Kaiho Seiryō (1755–1817) is probably the first Japanese thinker to proclaim the contractual nature of human relationships. I examine in this paper the view of human beings that led him to this conclusion. Giving up previous definitions of humans, Seiryō focuses on the faculty of practical reason. While this leads him to recognize a hierarchy of humans, some having more humanity than others, it also allows him to develop the most modern understanding of social relationship available in his time. His radical reinterpretation of what it is to be a human being is all the more remarkable because it was done with the concepts and ideas provided by the Chinese Classics. Establishing new connections, giving new life to ideas that were never exploited, Seiryō showed it was possible to make sense of modernity without using foreign concepts.     

‘强攻’难敌‘智取’

在某单位的分房办公室里,一场唇枪舌战正激烈地展开。“交战”的一方是素有“善辨王”之称的职工罗良,另一方则是该单位的分房工作人员王珏。“86年原单位曾为我调过房,这是事实,但没有分过房。咱分房方案明明规定:1985年以来,原单位曾分过房,因转让、出售、子女结婚等原因造成的住房困难,此次分房不予解决。我虽把调过的房转让给我妹,但也不属於分房方案规定之列。因为我是调过房,而不是分过房。”罗良口齿伶俐,一串串“连珠炮”不停地开火:     

Husserl’s Way to Authentic Being

In a journal entry from 1906, Husserl complains of lacking “internal stability” and of his desire to “achieve” it. My claim in this paper is that the “phenomenological method,” which he made public in his 1907 lectures Die Idee der Phänomenologie was, and is, a means to achieve the inner harmony that Husserl longed for. I do not provide an analysis of why Husserl might have felt the way he did; my aim is to show what internal stability might be and how one might achieve it. I conclude that the phenomenological method is the means, the “how,” to internal stability, which I characterize as “clarity” and “harmony” regarding our beliefs and, and ultimately, our authentic comportment.     

Being white,being Jungian: implications of Jung’s encounter with the ‘non-European’ other1

This personal account charts the changing relationship to a Jungian identity arising from the interrelated processes of understanding the roots of the colonial and racial ideologies that underpin Jung’s thinking, and a developing awareness of what it means to be a white person in a system of racism that maintains white supremacy. This is illustrated with reference to the image of a black man appearing in the dream of the white author and with use of post-Jungian thinking to critique the notion of an objective, non-racial psyche.     

Defining ‘Dead’ in Terms of ‘Lives’ and ‘Dies’

What is it for a thing to be dead? Fred Feldman holds, correctly in my view, that a definition of ‘dead’ should leave open both (1) the possibility of things that go directly from being dead to being alive, and (2) the possibility of things that go directly from being alive to being neither alive nor dead, but merely in suspended animation. But if this is right, then surely such a definition should also leave open the possibility of things that go directly from being dead to being neither alive nor dead, but merely in suspended animation. I show that Feldman’s own definition of ‘dead’ (in terms of ‘lives’ and ‘dies’) does not leave this possibility open. I propose a new definition that does.     

Animate being: an inquiry into Being in Heidegger’s Being and Time

Continental Philosophy Review - This paper questions the ontological integrity of Dasein as Heidegger specifies Being in Being and Time. It does so with reference to the real-life, real-time...     

Sibley on ‘Beautiful’ and ‘Ugly’

Abstract

Frank Sibley's ideas have been particularly influential among contemporary philosophers interested in aesthetics. Most studies, however, have focused only on his earlier works. In this essay, I explore Sibley's account of the adjectives ‘beautiful’ and ‘ugly’, paying particular attention to three papers that have only recently been published and that have not yet received adequate attention. In particular, I discuss his account of the adjective ‘beautiful’, which relies on the controversial notion of an aesthetic ideal. In addition, I discuss an account of how aesthetic judgements may change in relation to our coming to know the kind of object being judged and whether, as Sibley maintains, ‘beautiful’ and ‘ugly’ are asymmetric in the sense specified by the author.     

Understanding the ‘active’ in ‘enactive’

Much recent work on cognition is characterized by an augmentation of the role of action coupled with an attenuation of the role of representation. This coupling is no accident. The appeal to action is seen either as a way of explaining representation or explaining it away. This paper argues that the appeal to action as a way of explaining, supplementing, or even supplanting, representation can lead to a serious dilemma. On the one hand, the concept of action to which we appeal cannot, on pain of circularity, be a representational concept. Such an appeal would presuppose representation and therefore can neither explain it nor explain it away. On the other hand, I shall argue, if the concept of action to which we appeal is not a representational one, there is every reason for supposing that it will not be the sort of thing that can explain, or supplement, let alone supplant, representation. The resulting dilemma, I shall argue, is not fatal. But avoiding it requires us to embrace a certain thesis about the nature of action, a thesis whose broad outline this paper delineates. Anyone who wishes to employ action as a way of explaining or explaining away representation should, I shall argue, take this conception of action very seriously indeed. I am going to discuss these issues with respect to a influential recent contribution to this debate: the sensorimotor or enactive model of perception developed by Kevin O’Regan and Alva Noë.     

Why ‘Is’ Must Entail ‘Ought’

I argue below for the view that non-moral truths entail moral ones. I first argue that moral claims do have truth values which are objectively true or false. I then argue that this objectivism does not entail non-relativism. I produce a simple possible worlds argument for the entailment view. I then give some examples where p entails q but many intelligent people have thought it does not, and where it does not, but many intelligent people have thought that it does. I also try to evaluate a somewhat neglected argument by Hume. In the final section, I further consider some moral and meta-moral opinions.     

‘I’

It has traditionally been maintained that every token of ‘I’ refers to its utterer. However, certain uses of indexicals conflict with this claim, and its counterparts with respect to ‘here’ and ‘now’, suggesting that the traditional account of indexical reference should be abandoned. In this paper, I examine some proposed alternatives and the difficulties they face, before offering a new account of indexical reference. I endorse Kaplan’s view that the reference of an indexical is determined on any occasion it is used by applying its character to a particular context, arguing that the problem cases show that this is not always the context of utterance. The task facing the semantic theorist is thus to explain what fixes the reference-determining context. I consider and reject both Predelli’s suggestion that the reference-determining context is the one intended by the utterer, and Corazza et al.’s proposal that the relevant context is fixed by conventions delivered by the utterance setting. The discussion of these two accounts reveals that an adequate theory of indexical reference should allow the speaker to use indexicals in novel ways, whilst holding that what a speaker can refer to with an indexical utterance is constrained by what an audience can understand. I develop an account based around these two requirements.     

Good ‘Cat’, Bad ‘Act’

Philosophia - A widespread intuition is that words, musical works, and flags are intentionally produced and that they’re abstract types that can have incorrect tokens. But some philosophers,...