Wittgenstein and the Dualism of the Inner and the Outer

A dualism characteristic of modern philosophy is the conception of the inner and the outer as two independently intelligible domains. Wittgenstein’s attack on this dualism contains deep insights. The main insight (excavated from §304 and §293 of the Philosophical Investigations) is this: our sensory consciousness is deeply shaped by language and this shaping plays a fundamental role in the etiology of the dualism. I locate this role in the learning of a sensation-language (as described in §244), by showing that this learning is, under another aspect, the incision of language, namely the infliction of cuts upon certain natural-primitive unities between the inner and the outer. These cuts, driven by powerful forces, eventually harden into an entrenched division between the inner and the outer, thereby providing a constant soil for the dualism. That this dualism is rooted in the very learning of a language is cause for ambivalence about language.     

Belief and the problem of Ulysses and the sirens

While self-contained, this paper is a sequel to my Belief and the Will (1984); see theBibliographical Note at the end of this paper for a survey of the relevant literature since then and supplementary references. I have meanwhile benefitted greatly from Brad Armendt's commentary and Richard Foley's How should future opinion affect current opinion?, both presented at a symposium at the APA Central Division, April 1993.     

Tool use and the distalization of the end-effector

We review recent neurophysiological data from macaques and humans suggesting that the use of tools extends the internal representation of the actor’s hand, and relate it to our modeling of the visual control of grasping. We introduce the idea that, in addition to extending the body schema to incorporate the tool, tool use involves distalization of the end-effector from hand to tool. Different tools extend the body schema in different ways, with a displaced visual target and a novel, task-specific processing of haptic feedback to the hand. This distalization is critical in order to exploit the unique functional capacities engendered by complex tools.

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The state of the art and the fate of the earth

A recent review by Nevin of Jonathan Schell's The Fate of the Earth applies a “behavioral perspective” to the problem of species survival in a nuclear age. It is suggested that no perspective, in this context as in others where less is at stake, should dismiss prematurely some useful ideas from other perspectives. A sampling of “cognitive” concepts is offered to illustrate what actions, aimed at resisting species extinction, might follow from them—not instead of, but in addition to, the guidelines for action a behavioral perspective provides.     

Correct Responses and the Priority of the Normative

The ‘Wrong Kind of Reason’ problem for buck-passing theories (theories which hold that the normative is explanatorily or conceptually prior to the evaluative) is to explain why the existence of pragmatic or strategic reasons for some response to an object does not suffice to ground evaluative claims about that object. The only workable reply seems to be to deny that there are reasons of the ‘wrong kind’ for responses, and to argue that these are really reasons for wanting, trying, or intending to have that response. In support of this, it is pointed out that awareness of pragmatic or strategic considerations, unlike awareness of reasons of the ‘right kind’, are never sufficient by themselves to produce the responses for which they are reasons. I argue that this phenomenon cannot be used as a criterion for distinguishing reasons-for-a-response from reasons-for-wanting-to-have-a-response. I subsequently investigate the possibility of basing this distinction on a claim that the responses in question (e.g. admiration or desire) are themselves inherently normative; I conclude that this approach is also unsuccessful. Hence, the ‘direct response’ phenomenon cannot be used to rule out the possibility of pragmatic or strategic reasons for responses; and the rejection of such reasons therefore cannot be used to circumvent the Wrong Kind of Reason Problem.

Phantasms of the living and of the dead

Summary In this outline no attempt has been made to prove survival, nor even to cite all of the more convincing types of cases, but to present in organized form some of the classes of evidence gathered by psychical research. During the eighty-odd years of organized research in this field, instances have been attested of apparitions which indirectly suggest the survival of personality.This article is an excerpt from one which appeared in theJournal of the American Society for Psychical Research, January, 1945, and is reprinted by permission of the author.     

Sensibility and the otherness of the world: Levinas and Merleau-Ponty

Sensibility has traditionally been defined as a relation with the world’s exteriority. However, a certain post-husserlian phenomenology tends to reverse this definition and to redefine sensibility as an internal relation that takes place from within the world. This article focuses on this phenomenological concept of “sensibility” in Levinas and Merleau-Ponty and intends to show that this concept rests upon the presupposition of an alternative according to which we would have whether a sensible experience of identity, or an acosmic experience of otherness—whether a wordly experience of the same or a worldless experience of otherness. Yet, by reducing sensibility to the experience of the world’s interiority and rejecting otherness beyond any worldly experience, this conception fails to account for a significant dimension of sensibility—namely, sensibility as the experience of the world’s own otherness, foreignness or exteriority. It is our hope that, from the critical exposition of this alternative, will eventually appear in conclusion the significant part of this forgotten dimension of sensibility.

     

Dialetheism and the Impossibility of the World

This paper first offers a standard modal extension of dialetheic logics that respect the normal semantics for negation and conjunction, in an attempt to adequately model absolutism, the thesis that there are true contradictions at metaphysically possible worlds. It is shown, however, that the modal extension has unsavoury consequences for both absolutism and dialetheism. While the logic commits the absolutist to dialetheism, it commits the dialetheist to the impossibility of the actual world. A new modal logic AV is then proposed which avoids these unsavoury consequences by invalidating the interdefinability rules for the modal operators with the use of two valuation relations. However, while using AV carries no significant cost for the absolutist, the same isn't true for the dialetheist. Although using AV allows her to avoid the consequence that the actual world is an impossible world, it does so only on the condition that the dialetheist admits that she cannot give a dialetheic solution to all self-referential semantic paradoxes. Thus, unless there are any further available modal logics that don't commit her to the impossibility of the actual world, the dialetheist is faced with a dilemma. Either admit that the actual world is an impossible world, or admit that her research programme cannot give a comprehensive solution to the self-referential paradoxes.     

Anxiety and the Face of the Other: Tillich and Levinas on the Origin of Questioning

With almost a century of historical distance between Heidegger’s retrieval of the question of being and contemporary concern about the Other, we have accrued invaluable experiences for critical leverage about what it is to ask one another questions. I offer a sketch aimed at adapting Tillich’s theological system grounded in existential questioning to today by juxtaposing him with Levinas’ philosophical ethics. Tillich and Levinas provide motive for reflection on the topic of questioning in particular. In the case of Tillich, questions constitute a crucial moment in the dialogue between our contemporary existential situation and religious symbols, or in what he called the ‘method of correlation.’ Furthermore, Tillich locates in the very structure of questioning the germ of our participation in our essential nature despite existential disruption. Beneath his more provocative and prophetic discourse on the absolute desolation and height of the Other, Levinas sees in questions a different kind of possibility. It is not our essential and existential selves, but oneself and the absolutely Other who come together in the question yet retain their infinite difference. Heidegger is the immediate predecessor from whom both Tillich and Levinas inherit a predilection for reflection on questioning. What is at stake is not merely the legacy of Heidegger’s construal of questioning, but, more importantly here, the fundamental sources Tillich and Levinas posit as the origin of our questioning.     

Acquaintance and the Problem of the Speckled Hen

This paper responds to Ernest Sosa’s recent criticism of Richard Fumerton’s acquaintance theory. Sosa argues that Fumerton’s account of non-inferential justification falls prey to the problem of the speckled hen. I argue that Sosa’s criticisms are both illuminating and interesting but that Fumerton’s theory can escape the problem of the speckled hen. More generally, the paper shows that an internalist account of non-inferential justification can survive the powerful objections of the Sellarsian dilemma and the problem of the speckled hen.     

Glossolalia and the psychology of the self and narcissism

A survey of the religious and psychological literature on glossolalia (speaking in tongues) reviews the various ways that have been used to try to understand this fascinating practice. At the present time an impasse has been reached: glossolalists can no longer be viewed as suffering from psychopathological disorders or from sociological deprivation. Insights derived from the psychology of the self and narcissism, as presented in the works of Heinz Kohut and D.W. Winnicott, are used to suggest new approaches to understand glossolalia.     

Carnap and Kuhn: On the Relation between the Logic of Science and the History of Science

This paper offers a refutation of J. C. Pinto de Oliveira’s recent critique of revisionist Carnap scholarship as giving undue weight to two brief letters to Kuhn expressing his interest in the latter’s work. First an argument is provided to show that Carnap and Kuhn are by no means divided by a radical mismatch of their conceptions of the rationality of science as supposedly evidenced by their stance towards the distinction of the contexts of discovery and justification. This is followed by an argument to the effect that the fact that Carnap’s own work concentrated on formal aspects of scientific theories does not licence the conclusion that he thought historical investigations and concerns irrelevant for what we nowadays would rightly call “philosophy of science”.     

Maximus the Confessor and the Problem of Participation

In defining the theological problem of participation as the question of how created beings, namely human beings, can participate (μ?θεξι?) in the transcendent Uncreated God towards deification (θ?ωσι?) without a pantheistic blurring of essences, this article examines the Christologically intuitive way in which Maximus the Confessor (580–662) would have responded. Specifically, Maximus’ Cyrilline Chalcednonianism, featuring an unconfused perichoretic union between Christ's two natures in his hypostatic union, serves directly as an apologetic and hermeneutic for humanity's and creation's participation in God. In addition, taking into account the scholarly debate over Maximus’ understanding of the relationship between the Logos and the logoi, it is argued that this indirectly provides a second Christological way forward to resolve the problem at hand, particularly when the two types of logoi (that ‘of being’ and that ‘of virtue’) are correctly distinguished. Insofar as the Logos and the logoi, not to mention the notions of participation and deification, were viewed by Maximus through his Cyrilline Chalcedonian lens, his Cyrilline Chalcednonian Christology was ultimately his answer to the theological problem of participation.     

Body of knowledge and the ontology of the body

The notion of competence in A Philosophical Basis of Medcial Practice presents a problem concerning the ontology of the body. This paper will maintain that an ontology of the body can only be based upon Cartesian grounds whereby the scientific knowable order is supposed to be identical to the natural order of things. Moral questions are not a part of this order and depend upon free will. Foucault has demonstrated that such a dualism between nature and morality cannot be warranted for contemporary medical practice. Medical science does not derive its foundation from a natural order but from the order of knowing which is present in the body of knowledge (episteme). This body of knowledge is the significative cultural force in the way of looking at problems of disease, life and death. Thus in contemporary medical practice, concepts of morality and competence which are based on notions of free will, shall be discarded as non-sensical, even for the patient.     

Development and validation of the trait and state versions of the Post-Event Processing Inventory

Background: Post-event processing (PEP) refers to negative and prolonged rumination following anxiety-provoking social situations. Although there are scales to assess PEP, they are situation-specific, some targeting only public-speaking situations. Furthermore, there are no trait measures to assess the tendency to engage in PEP. Objectives: The purpose of this research was to create a new measure of PEP, the Post-Event Processing Inventory (PEPI), which can be employed following all types of social situations and includes both trait and state forms. Design and method: Over two studies (study 1, N?=?220; study 2, N?=?199), we explored and confirmed the factor structure of the scale with student samples. Results: For each form of the scale, we found and confirmed that a higher-order, general PEP factor could be inferred from three sub-domains (intensity, frequency, and self-judgment). We also found preliminary evidence for the convergent, concurrent, discriminant/divergent, incremental, and predictive validity for each version of the scale. Both forms of the scale demonstrated excellent internal consistency and the trait form had excellent two-week test–retest reliability. Conclusion: Given the utility and versatility of the scale, the PEPI may provide a useful alternative to existing measures of PEP and rumination.     

Externalism and the Myth of the Given

Topoi - Section 1 of the paper reviews a family of “no good inference” arguments for skepticism about the external world, and a straightforward externalist reply....     

Joseph Rotblat and the Moral Responsibilities of the Scientist

Professor Sir Joseph Rotblat was one of the most distinguished scientists and peace campaigners of the post second world war period. He made significant contributions to nuclear physics and worked on the development of the atomic bomb. He then became one of the world’s leading researchers into the biological effects of radiation. His life from the early 1950s until his death in August 2005 was devoted to the abolition of nuclear weapons and peace. For this he was awarded the Nobel Peace Prize, together with Pugwash Conferences on Science and World Affairs (that he helped found) in 1995. His work in this area ranked with that of Albert Einstein and Bertrand Russell and this article is an attempt to summarise his life, achievements, but in particular outline his views on the moral responsibilities of the scientist. He is a towering intellectual figure and his contributions to mankind should be better known and more widely understood.

Education and the unity of the person

Conclusion The deeper meaning of education, says Dewey in his Human Nature and Conduct (1922), which distinguishes the justly honored profession from that of mere trainer, is that a future new society of changed purposes and desires may be created by a deliberately humane treatment of the impulses of youth (p. 69). For Dewey, a truly humane education consists in an intelligent direction of native activities in the light of the possibilities and necessities of the social situation (p. 70). Student impulse and interest are not to be suppressed nor continually vented in unrestrained expression. In view of the plasticity of youth, there is little danger that allowing the role of student interest will lead away from important objectives of the curriculum.Education which respects the integrity of the student is a prerequisite of the kind of educated public suited for fuller participation in the democratic processes which properly direct and reconstruct our social life. The citizen appropriate for a democratic society is neither the dull conformist nor the superficial, gushing, non-conformist or sensualist. Individual impulse and initiative is neither to be damned up nor frivolously expressed. Meaningful participation and fuller social reconstruction require that we respect the social conditions for the possibility of knowledge and its growth, and this is more easily achieved, and more broadly appealing, when we speak of plans for the school environment. Respect for the cognitive and developmental needs of our own children and young people is fundamental to the self-respect of any viable society. Education could be philosophical praxis for a better world.     

Explicatio and Complicatio: On the Understanding of the Relationship between God and the World in the Work of Nicholas Cusanus

Cusanus understands the relationship between God and the world through the concept of participation, which he explores through the twin concepts of explicatio (unfolding) and complicatio (enfolding). In Cusanus' view, the dialectics of explicatio and complicatio even apply concerning the relationship between God and humanity. This is explored concerning the relation between divine providence and human freedom, concerning the problem of worship and idolatry, and concerning the understanding of Christ as unfolded divinity and enfolded humanity. It is argued that this allows for an understanding of salvation through grace without reducing the importance of human involvement.