<Emphasis Type="Italic">My Way</Emphasis> and Life’s Highway: Replies to Steward,Smilansky, and Perry

I seek to reply to the thoughtful and challenging papers by Helen Steward, Saul Smilansky, and John Perry. Steward argues that agency itself requires access to alternative possibilities; I attempt to motivate my denial of this view. I believe that her view here is no more plausible than the view (which she rejects) that it is unfair to hold someone morally responsible, unless he has genuine access to alternative possibilities. Smilansky contends that compatibilism is morally shallow, and that we can see this from the “ultimate perspective.” In reply, I explore the nature of “zooming” arguments, and I contend that even from a somewhat more detached perspective, important features that distinguish us from mere animals can be discerned (even in a causally deterministic universe). Finally, I seek to address Perry’s defense of classical compatibilism. My main objection to his form of compatbilism is that agents must be construed as having a certain kind of “baggage”—even on his own account.

Cronbach’s α, Revelle’s β, and Mcdonald’s ω<Subscript><Emphasis Type="Italic">H</Emphasis></Subscript>: their relations with each other and two alternative conceptualizations of reliability

We make theoretical comparisons among five coefficients—Cronbach’s α, Revelle’s β, McDonald’s ω_h, and two alternative conceptualizations of reliability. Though many end users and psychometricians alike may not distinguish among these five coefficients, we demonstrate formally their nonequivalence. Specifically, whereas there are conditions under which α, β, and ω_h are equivalent to each other and to one of the two conceptualizations of reliability considered here, we show that equality with this conceptualization of reliability and between α and ω_h holds only under a highly restrictive set of conditions and that the conditions under which β equals ω_h are only somewhat more general. The nonequivalence of α, β, and ω_h suggests that important information about the psychometric properties of a scale may be missing when scale developers and users only report α as is almost always the casePreparation of this article was supported by the Patricia M Nielsen Research Chair of the Family Institute at Northwestern UniversityWe thank Lewis R. Goldberg, Win Hill, Dan McAdams, Tony Z. Tang and especially Roderick P. McDonald for their comments on earlier drafts of portions of this articleThis revised article was published online in August 2005 with the PDF paginated correctly.     

So,Doctor, Now,What Do I Do?<Superscript>*</Superscript>

This paper proposes a discussion about acting on the therapeutic relationship using the notions of playing and the “use of an object” formulated by Winnicott; the formulations of Ferenczi as the concepts of introjection and the “ability to feel with”, as well as the concept of cartography from Deleuze and Guattari. It discusses how to manage the meeting with individuals who confront the analyst with sudden questions, gestures and actions. I propose that the management of the acting considers that there is a call for a conversation in which “doing” is in question, and in which the playful dimension of activities without rules is employed as a necessary option.     

<Emphasis Type="Italic">Metontology</Emphasis>, moral particularism,and the “art of existing:” a dialogue between Heidegger,Aristotle, and Bernard Williams

An important shift occurs in Martin Heidegger’s thinking one year after the publication of Being and Time, in the Appendix to the Metaphysical Foundations of Logic. The shift is from his project of fundamental ontology—which provides an existential analysis of human existence on an ontological level—to metontology. Metontology is a neologism that refers to the ontic sphere of human experience and to the regional ontologies that were excluded from Being and Time. It is within metontology, Heidegger states, that “the question of ethics may be raised for the first time.” This paper makes explicit both Heidegger’s argument for metontology, and the relation between metontology and ethics. In examining what he means by “the art of existing,” the paper argues that there is an ethical dimension to Heidegger’s thinking that corresponds to a moderate form of moral particularism. In order to justify this position, a comparative analysis is made between Heidegger, Aristotle, and Bernard Williams.     

Consciousness,Idealism, and Skepticism: Reflections on Jay Garfield’s <Emphasis Type="Italic">Engaging Buddhism</Emphasis>

Jay Garfield’s Engaging Buddhism admirably shows the relevance of Indian philosophy to the interests of mainstream analytic Anglophone philosophers. Garfield deploys the Indian tradition to critique phenomenal realism, the view that there really are qualia or phenomenal properties—that there really is ‘something it’s like’ to be undergoing the experience you are undergoing right now. I argue that Garfield’s critique probably turns on a false dilemma that omits the possibility of introspection as a fallible tool for getting at a real stream of experience that may or may not be accurately reported. Garfield also argues that if we are phenomenal realists, metaphysical idealism remains a philosophical possibility, whereas if we join him in rejecting phenomenal realism then we can also justifiably reject metaphysical idealism. I accept this conditional but reverse its valence: One advantage of phenomenal realism, and also of engaging with the Indian philosophical tradition, is that it opens up wonderful possibilities, like metaphysical idealism, that mainstream analytic Anglophone philosophers tend to too swiftly dismiss.     

When and why people <Emphasis Type="Italic">don</Emphasis>’<Emphasis Type="Italic">t</Emphasis> accept cheating: self-transcendence values,social responsibility,mastery goals and attitudes towards cheating

Although self-transcendence values have received top rankings as moral values, research has yet to show how they relate to cheating. In two studies, (N = 129) and (N = 122), we analyze the indirect motivational path between self-transcendence values and acceptance of cheating. Both studies were carried out with third-year students in an international management school: Study 1 included 58 male and 65 female students (six missing values), mean age: 22.38 (SD = 1.60). The study 2 sample comprised 46 male and 73 female students, (three missing values), mean age: 22.01 (SD = 1.74). We find that adherence to self-transcendence values positively predicts a social-responsibility driven motivation to study, namely wanting to study to help improve society. This, in turn, predicts the adoption of study-related mastery-approach achievement goals, characterized by a desire to understand course material. These learning-oriented goals negatively predict the acceptance of cheating. Study 2 also reveals that exposing individuals to representations of society characterized by opposing self-enhancement values of power and achievement is sufficient to render non-significant the negative relation between self-transcendence values and acceptance of cheating. The theoretical and practical significance of understanding motivational connections between higher-order life values and context-specific acceptance of dishonest behaviors is discussed.     

“Rise Up and Walk”: Psychology,Comparative Theology,and the <Emphasis Type="Italic">Oxford Handbook of Religious Conversion</Emphasis>

This article provides a review and assessment of the Oxford Handbook of Religious Conversion (2014) as a resource for the emerging discipline of comparative theology and, in particular, Hindu-Christian studies. Co-editor Lewis Rambo has highlighted the importance of this volume as an example of a new multi-disciplinary approach to the psychology of religion, one that incorporates the insights of theological studies along with phenomenology of religion, history of religions, and other disciplines. In the vision of the Handbook, however, theology would seem to remain an object of inquiry, as its norms and patterns inform a broader, integrative, social scientific project. The article argues that theology can emerge as a subject as well as an object, opening at least the possibility of a deepened, renewed, and truly constructive comparative inquiry into the phenomenon of religious conversion.     

Desired,Repeated, Replaced: Power and Loss in Titian’s <Emphasis Type="Italic">Noli Me Tangere</Emphasis>

The depiction of larger unconscious symbols, such as popular Gospel themes, can become particularized through the individual experience of the artist. They can express sublimated desires or displaced wishes, disguised like dream-elements in a work of art. Classical Freudian theory explores the process of sublimation and dream-work as two sides of the psychoanalytic interpretation of art. Titian’s Noli Me Tangere represents his efforts to sublimate his sexual and aggressive drives through this Gospel theme. It also suggests his Oedipal feelings of love and competition for his mentor Giorgione, as he anxiously maneuvered to take his mentor’s place. The death of his mentor and his own anxiety are worked out in his art, exemplified by his appropriation of Giorgione’s style and the repetition of Giorgione’s landscapes in Titian’s early work. As Titian reworked and radically changed this painting, he expressed his own ambivalence through this most ambivalent of Gospel scenes.     

Differing ways, <Emphasis Type="Italic">Dao</Emphasis> and <Emphasis Type="Italic">Weg</Emphasis>: Comparative,metaphysical, and methodological considerations in Heidegger’s “Aus einem Gespräch von der Sprache”

This paper critically examines Heidegger’s 1959 dialogue, A Conversation from [von] Language – Between a Japanese and an Inquirer, across three distinct levels: as (1) a cross-cultural comparative exchange, (2) a meta-philosophical/ontological analysis of the fundamental relation between language and thought, and (3) a methodological inquiry into the phenomenology and hermeneutics of conversation. Despite the problematic nature of Heidegger’s explicit comparative engagement, I contend that his questioning of the possibility of “a conversation from house to house” provides a substantial clarification of the meta-philosophical difficulties inherent in comparative and cross-cultural philosophy. At the same time, his thinking with respect to hermeneutics provides a methodological clue to the possibility of and the normative conditions for understanding across such cultural differences.