AN ENCOUNTER GROUP AND CHANGES IN COUNSELORS' VALUES1

The purpose of this study was to assess the effect of encounter group treatment on the values and value systems of 24 employment service counselors. A time series own control design was used. Treatment consisted of 27 hours in encounter groups over a three-week period. Thirty-six value rankings were obtained before and after treatment, and again six months later. There was greater change in instrumental than terminal values during and after treatment. Contrary to expectation, personal and conservative values became more important than social and liberal values after treatment. Most value changes during treatment did not persist six months later.     

AN APPROXIMATE DIFFERENCE: PROXIMITY AND OPPRESSION IN THE WEST'S ENCOUNTER WITH SIKHISM

The work of John Hick represents a prominent trend in the philosophy of religion, which is allegedly receptive to the epistemological concerns of religions other than Christianity. However, I will argue that this apparent latitude towards religious difference deploys a comparative idiom that is surreptitiously informed by a form of ontotheology that inscribes the same cultural chauvinism as other forms of Western discourse. This form of clandestine interventionism was also a feature of the colonial system. Among the most insidious regimes of control inaugurated by the British in India was the identification of racial kinship between themselves and other ‘martial races’ such as the Sikhs. I will suggest that this apparent commensurability of colonial and native traditions depended upon the Sikhs readily appropriating a martial signature that restricted the excesses of their warfare to the teleological calculation of British militancy, a solicitous gesture that surreptitiously testified to Sikh degeneracy. This ethnic cliché persists to this day and indicates that the Sikhs remain unacquainted with the lack organic to such stereotypes, prompting expressions of autonomy already prefaced by failure.     

EXISTENTIAL HOPE AND EXISTENTIAL DESPAIR IN AI APOCALYPTICISM AND TRANSHUMANISM

Drawing on observations from on‐ and offline fieldwork among transhumanists and artificial superintelligence/singularity‐focused groups, this article will explore an anthropology of anxiety around the hoped for, or feared, posthuman future. It will lay out some of the varieties of existential hope and existential despair found in these discussions about predicted events such as the “end of the world” and place them within an anthropological theoretical framework. Two examples will be considered. First, the optimism observed at a transhumanist event will be examined to emphasize the positive affective aspects of certain apocalypse scenarios, especially those with an implicit eschatological direction. Second, an online location where examples of existential despair can be noted will be explored further to demonstrate the kinds of negative responses to certain superintelligence/singularity ideas. These examples of existential hope and despair will demonstrate the intrinsic role of anxiety in ideas about a future artificial intelligence apocalypse.     

INTENTIONALITY AND PHENOMENOLOGY

Abstract: This paper examines two recent attempts to articulate a particular relationship between intentionality and phenomenology. Terry Horgan and John Tienson (2002) have argued for what they call the inseparability thesis: that the intentional and the phenomenal are, in a certain sense, inseparable. Brian Loar (2002, 2003) , following on from earlier work, has argued for a kind of intentionality, phenomenal intentionality, that is pervasive and more fundamental than ordinary wide content. Problems with both views can be seen once we consider a number of dimensions to intentionality, and reflect more generally on the notion of phenomenal intentionality itself.     

SCIENTISTS IN THE COSMOS: AN EXISTENTIAL APPROACH TO THE DEBATE BETWEEN SCIENCE AND RELIGION

Walker Percy's use of the terms Umwelt (environment) and Welt (symbol world) as well as his separation of events into dyadic and triadic ones, where the latter involve human beings, is brought to bear on the relationship between science and religion with the upshot being that science (a dyadic enterprise) is not equipped to really understand or explain triadic entities (namely, human beings).     

THE ENCOUNTER BETWEEN FAITHS AND AN ‘AESTHETIC ATTITUDE’

This paper contains a discussion of the idea of using what could loosely be called an ‘aesthetic attitude’ (stemming largely from Kantian notions of disinterest and explicitly articulated by such writers in the 20^th century as Edward Bullough and Jerome Stolnitz) in the context of the encounter between religions. The ‘problem’ that is addressed is formulated as an attempt to find a space in which the participation of those with committed faith positions (e.g. conservative evangelicals) in sympathetic and empathetic meeting with other faiths can be facilitated. To this end, the paper is critical of the use of spirituality (or inter‐spirituality) as an oft‐suggested mode by which religions meet and ‘converse’ in depth‐encounters. That is, it is argued that the language of inter‐spirituality that is employed by some interfaith writers often betrays liberal assumptions that are unsettling for more committed religious persons. Thus, it is suggested that by changing the language of encounter from ‘inter‐spirituality’ to a more aesthetic (or playful) mode of discourse, one is creating a different, but nonetheless experientially recognisable, space of empathetic meeting and encounter that might be deemed ‘safer’.     

马克思主义和人本心理学

美国人本主义心理学,就其关于人的价值的观点而论,可以说主要是从心理学角度对人的本质及其实现问题的研究。这当然并不是一个新问题。早在一个多世纪以前,马克思就曾从哲学、心理学和经济学角度对此进行过系统的探讨。     

STALIN AND MARXISM: A RESEARCH NOTE

This article concerns the research done by the author in Stalin's private library. The notes made in the works of Marx, Engels and Lenin suggest that until the end of his life Stalin felt himself in general agreement with these "classics." The choice of books and the notes support the thesis that, despite his historical interest and his identification with some of the tsars as powerful rulers, Stalin always continued to consider himself a Marxist, and that he was uninterested in other systems of thought, including those of traditional Russia.     

HUSSERL'S PHENOMENOLOGY AND WEYL'S PREDICTIVISM

In this paper I discuss the version of predicative analysis put forward by Hermann Weyl in Das Kontinuum. I try to establish how much of the underlying motivation for Weyl's position may be due to his acceptance of a phenomenological philosophical perspective. More specifically, I analyze Weyl's philosophical ideas in connexion with the work of Husserl, in particular Logische Untersuchungen} and Ideen .I believe that this interpretation of Weyl can clarify the views on mathematical existence and mathematical intuition which are implicit in Das Kontinuum.