Confusing hope and optimism when prospects are good: A matter of language pragmatics or conceptual equivalence?

Motivation and Emotion - In psychology, the concepts of hope and optimism are often treated interchangeably or not clearly delineated from each other. We argue that hope and optimism are...     

Suicide and public policy: A critique of the “New consensus”

Several writers have recently developed proposals calling for a public policy that would allow a number of individuals to commit suicide if they so choose. Suicide, it is argued, is a fundamental matter of personal liberty and as such only very minimal restrictions should be placed on it. In this essay I offer a critique of these views and the public policies they entail. The result is a defense of the general outlines of current professional and legal policies which permit intervention, even coercive intervention, with suicidal persons in almost every case.     

“Age-associated memory impairment”: A critique

Abstract

This paper is a critical evaluation of the construct of age-associated memory impairment (AAMI) and the criteria for assigning the AAMI label. It is argued that AAMI should not be regarded as a clinical diagnosis; that the AAMI criteria fail to isolate selective memory impairments, ignore crucial longitudinal information, and are vague, arbitrary, and unreliable; that studies of memory loss should examine a wider range of subjects than those who meet the AAMI criteria-moreover, use of the criteria may impede research; and that treatment studies should await investigations of the biological antecedents of memory loss. Several recommendations address subject selection and assessment issues.     

Philosophy and reflection: A critique of Frank Welz’s sociological and “processual” criticism of Husserl and Schutz

Frank Welz’s Kritik der Lebenswelt undertakes a sociology of knowledge criticism of the work of Edmund Husserl and Alfred Schutz that construes them as developing absolutist, egological systems opposed to the “processual” worldview prominent since the modern rise of natural science. Welz, though, misunderstands the work of Schutz and Husserl and neglects how their focus on consciousness and eidetic features pertains to the kind of reflection that one must undertake if one would avoid succumbing to absolutism, that uncovers the presuppositions of the processual worldview itself, and that secures a domain distinctive of philosophy over against sociology. Finally, Welz’s charge that Schutz favors a Neo-Kantian social scientific methodology contradictory to his phenomenology neglects the levels of Schutz’s discourse and ignores how the Weberian ideal-typical approach can be subsumed within phenomenology.     

Russellizing Russell: A reply to his “A critique of Lehrer's coherentism”

Conclusion Russell's attempt to demonstrate the insufficiency and nonnecessity of Lehrer's epistemology fails on both counts. His modified Nogot example does not constitute a counterexample to Lehrer's theory, though it does establish the insufficiency of (RTK). The relevant versions of both of his counterexamples to necessity occasion radically conflicting intuitions and, as a result, are far from decisive. Moreover, if they work against Lehrer's theory, and it is by no means obvious that they do, then they also demonstrate the nonnecessity of Russell's theory. In the final analysis, we may conclude that if Russell's three counterexamples demonstrate anything, they demonstrate that Lehrer's epistemology is superior to (RTK).     

The effects of extrinsic rewards on “intrinsic motivation”: A critique

Recently a number of cognitive theorists have prescribed widely against the use of reinforcement procedures in organizations, citing as evidence those studies in which contingent extrinsic reinforcers seemed to impair intrinsically motivated behavior. However, a review of those studies reveals that (a) there is no acceptable evidence that extrinsic reinforcers inevitably disrupt behavior maintained by other, but perhaps less obvious, reinforcing events and (b) the meaning of “intrinsic motivation” remains obscure. Unfortunately, the postulation of autonomous central processes continues to produce studies that neither clarify those processes nor increase our knowledge of the manner in which human task performance is acquired and maintained. A reinforcement analysis is proposed as a more fruitful alternative.     

Little girls and sex: A glimpse at the world of the “baby pro”

The literature on child prostitution is limited. There is some historical documentation, but data on contemporary empirical observations is generally unavailable. Moreover, most studies have focused on teenagers rather than on children. Drug abuse was the original concern of this investigation. During the course of the research, nine girls between the ages of 8 and 12 were encountered who admitted involvement in prostitution and/or pornography. They were not runaways. Rather, they had been introduced to their careers by relatives. Their initiation into sex seemed to be motivated by fear of rejection, their drug involvement did not appear to be associated with their sexual activities, and they did not seem to be traumatized by their early association with sex.     

Gods or rituals? Relational faith,spiritual discontent,and religious practices as predictors of hope and optimism

The current study investigates the incremental validity of a variety of functional religiosity variables such as religious practices, organizations, and self-designations as religious or spiritual, and content variables such as spiritual attachment to one's deity, meaning-making, values/beliefs, and faith maturity to predict unique variance in measures of hope and optimism, above and beyond the variance predicted by the five-factor model of personality. Hierarchical regression analyses revealed that positive and negative relational percepts with a deity, religious denomination, levels of spiritual commitment and meaning-making predicted significant incremental variance in various aspects of hope and optimism, above and beyond the variance predicted by a measure of the five-factor model of personality. Private prayer, attendance at religious services, congregational support, and identity as a religious person did not predict incremental variance in overall hope and optimism. Exploratory analyses indicated significant gender differences in the patterns of incremental criterion validity of the religiosity variables. The results are discussed in light of expectancy-value models of religiosity.     

Beyond Good and Evil? A Buddhist critique of Nietzsche

In what ways was Nietzsche right, from a Buddhist perspective, and where did he go wrong? Nietzsche understood how the distinction we make between this world and a higher spiritual realm serves our need for security, and he saw the bad faith in religious values motivated by this need. He did not perceive how his alternative, more aristocratic values, also reflects the same anxiety. Nietzsche realised how the search for truth is motivated by a sublimated desire for symbolic security; philosophy's attempt to create the world reflects the tyrannical will‐to‐power, becoming the most ‘spiritualised’ version of the need to impose our will. Insofar as truth is our intellectual effort to grasp being symbolically, however, Nietzsche overlooks a different reversal of perspective which could convert the ‘bad infinite’ of heroic will into the good infinite of disseminating play. What he considered the crown of his system—eternal recurrence—is actually its denouement. Having seen through the delusion of Being, Nietzsche still sought a Being within Becoming. Nietzsche is able to affirm the value of this moment only by making it recur eternally. Rather than the way to vanquish nihilism, will‐to‐power turns out to be pure nihilism, for nihilism is not the debacle of all meaning but our dread of that debacle and what we do to avoid it.     

A critique of Confucius’ philosophy

Throughout the millennia since the composition of the Analects, orthodox scholars have maintained that Confucius faithfully passed down the thought of early eras, particularly those of Yao and Shun: ‘I transmit but do not create ideas.’ This paper shows that Confucius actually subverted the essence of orthodox thought represented mainly by Yao and Shun. His subversion of orthodox thought compels perforce the idea of ‘ren (humanity),’ which concerns itself with the human world, to stand out with the near exclusion of otherworldliness in his teaching. As a result of the misunderstanding of Confucius’ heritage, scholars in the past tended to equate Confucius’ idea of ‘ren’ with specific moral attributes. Again taking exception to the interpretations of bygone eras, this essay demonstrates that humanity in Confucius’ theory signifies a dynamic process rather than a specific attribute or a static rule, changing constantly with different people, different places, and different times.     

A Review of: “Brothers and Sisters”

Abstract

Swimming Pool. Directed by François Ozon.     

A review of: “Philosophy and psychotherapy”

E. Erwin (1997) Philosophy and Psychotherapy, London: Sage, pp. 192, $37.50 (hb), $12.95 (pb)     

Unresolved problems with the “I”, the “A”, and the “T”: A logical and psychometric critique of the Implicit Association Test (IAT)

The Implicit Association Test (IAT) had already gained the status of a prominent assessment procedure before its psychometric properties and underlying task structure were understood. The present critique addresses five major problems that arise when the IAT is used for diagnostic inferences: (1) the asymmetry of causal and diagnostic inferences; (2) the viability of the underlying association model; (3) the lack of a testable model underlying IAT-based inferences; (4) the difficulties of interpreting difference scores; and (5) the susceptibility of the IAT to deliberate faking and strategic processing. Based on a theoretical reflection of these issues, and a comprehensive survey of published IAT studies, it is concluded that a number of uncontrolled factors can produce (or reduce) significant IAT scores independently of the personality attribute that is supposed to be captured by the IAT procedure.     

Yearning for certainty and the critique of medicine as “science”

A debate has simmered concerning the nature of clinical reasoning, especially diagnostic reasoning: Is it a “science” or an “art”? The trend since the seventeenth century has been to regard medical reasoning as scientific reasoning, and the most advanced clinical reasoning is the most scientific. However, in recent years, several scholars have argued that clinical reasoning is clearly not “science” reasoning, but is in fact a species of narratival or hermeneutical reasoning. The study reviews this dispute, and argues that in a theoretical sense, the dispute rests upon a naïve—but very popular—caricature of what constitutes “science reasoning.” But, if the dispute rests upon just such a caricature, why is it so persistent? The study concludes by suggesting that we, as patients and as physicians, have deep psychological tendencies that incline us to adopt the very naïve “science” concept/model of diagnostic reasoning, even if (or when) we understand its inaptness.     

A Review of “Divorce: Causes and Consequences”

Substance abuse affects millions of adults each year, of whom one in five are older adults. Given pervasive stereotypes about later life and the ways in which older persons internalize such messages, dealing with and using previous work on substance abuse, the social breakdown syndrome, and narrative therapy, we describe the importance of and ways for marriage and family therapists to work with older persons facing the compounding experiences of ageism and substance abuse. The purpose of this study was to: 1) identify the prevalence of substance abuse among those 65 and older; 2) document and emphasize the unique challenges of addressing this issue among those 65 and older; and 3) provide an application of the narrative approach to working with older persons presenting with substance abuse.     

A Review of: “Making Sense of Ourselves and Others”

Midpoint ratings of elements on personal constructs have been given various interpretations, and the placement of the ideal self at the midpoint of a construct has been viewed as violating Kelly's (1955) Kelly, G. A. 1955. The psychology of personal constructs, Vol. 2, New York: Norton. Reprinted by Routledge, 1991) [Google Scholar] dichotomy and choice corollaries. This article reports analyses, using a mixed models approach, of repertory grids completed by 80 clients referred to a clinical psychology service at up to five assessment points both pre- and posttherapy. A larger than expected number of ideal self ratings at the midpoint was found, and consideration of the content of several of the constructs concerned elucidated why it might have been that neither pole was preferred. Midpoint ratings of the ideal self increased over the course of therapy and were not associated with depression or anxiety. Midpoint ratings of the ideal self and self now were also related to various structural measures of construing. Theoretical and clinical implications of the findings are discussed.     

Are moods cognitive?: A critique of Schmitt on Heidegger

Conclusion If, as Schmitt suggests, Heidegger bases the claim that moods are cognitive on the philosophical distinction between theoretical and non-theoretical knowing, then much of what Heidegger says in this connection turns out to be either unclear, trivially true, or else false. Yet Schmitt himself only occasionally seems to recognize how dubious this account really is. Moreover, in attempting to help Heidegger say what he means, Schmitt's interpretation in Chapter 5 falters. It falters because(1) the emphatic likening of moods to skills,(2) the introduction of the bizzare notion knowing how occurrently, and (3) the misconceiving of self-deception, are not to be found in Sein und Zeit. They represent, rather, an imposition upon Sein und Zeit from without. This fact means either that Schmitt's interpretation is faulty or else that it is as much reconstructive as explicative. And if reconstructive, then several conceptual mistakes are attributable to him more than to Heidegger. In spite of these difficulties Martin Heidegger on Being Human is a prize book. It attempts to understand a thinker better than he understood himself. And according to Schleiermacher this is the goal of every hermeneutic.In contrast to the successful parts of the book, the chapter on moods fails to make sense out of Heidegger's view - one reason being, I would guess, that Heidegger is, after all, equivocating on the German word Stimmung. Sometimes he uses it to refer specifically to states such as being depressed, being serene, being anxious. At other times he uses it to refer vaguely to Dasein's attunement to the world. If the human being is always already (immer schon) attuned to the world, and if such a posture toward the world is also considered a mood, then in some imprecise way one's being in a mood might be a necessary condition for any belief to affect him emotionally. But, of course, mood in this broad sense would indicate an ontologically, and not a causally, necessary condition. And so, it would not follow that every belief which affected one emotionally need have some specific mood (e.g., depression, serenity, anxiety) as its necessary causal antecedent. Nor would it follow that, as a matter of fact, a change of belief could not effect a specific change of mood.I fear that with regard to some topics the sense in which one understands Heidegger better than he understood himself may well be the original Socratic sense: one knows what Heidegger himself does not know, viz., that the conceptions of Sein und Zeit are not always intelligible. And one wonders whether any philosophical midwifery can really be of aid - at least with respect to the claim that moods are cognitive.     

A response to Nordstrom and pilgrim's critique of Alan watts’ mysticism

Abstract

Experiencing the sacred is a paradigmatic spiritual phenomenon, revered across diverse eras and cultures. This empirical research is a human scientific inquiry into the sacred in everyday life. In‐depth interviews are interpreted via a rigorous phenomenological method. A dialogue involving transpersonal psychology, existential phenomenology, psychoanalysis, and the world's spiritual traditions is presented, including an appreciation and critique of Freud's interpretation of religion. Revelation and awareness of an essential, interpermeating communion between self and world constitutes the core of experiencing the sacred. This involves a metamorphosis from an egoic to transpersonal self‐sense and way of being.