Regaining the Riches of Our Past and New Hope for Our Future

We can revive Natural Philosophy using thermodynamics and information theory. In constructing an intelligible picture of the world, Natural Philosophy systematizes information from all the sciences so that every field of knowledge of nature supports every other as parts of a concept of general evolution. Change in material systems involves both development and evolution. General evolution is primarily developmental; the specification hierarchy of integrative levels can be used to model it. In this hierarchy, biology is seen as a kind of material system, and social phenomena as kinds of biological systems. This pattern implies that there was a preferred tendency toward psychology in the history of the earth. This scheme is biased by having been produced by psychological, social, biological beings-ourselves, and so it embodies valuation, integrating humans with the rest of the world. Natural Philosophy welcomes the effect of values upon its constructions. There has never been a culture without an origination myth, but the one we call general evolution will differ by referring to its own genesis within a picture of the genesis of the world.     

社会建构论与心理学理论的未来发展

社会建构论是当代西方心理学中的一股重要学术思潮。它认为知识不是一种科学发现,而是一种社会建构。知识的生产过程不是个体理性决定的,而是一种文化历史的过程,是社会协商和互动的结果。有关心理现象的分类、心理活动的形式方面的知识都是一定文化历史条件的产物。从社会建构论的视角看心理学的研究成果会有许多新的收获。从社会建构论的观点来看,理论不是经验事实的概括和抽象,而是一种社会建构。理论先于经验观察,也高于经验观察,这种观点将理论建构置于经验工作之首,为心理学理论的未来发展开辟了全新的视角。     

Wanted: a new psychology of exemplars.

Present-day exemplar theory faces difficult challenges, and important questions have arisen about the kinds of exemplar effects and processes that are empirically supported, and about the kind of exemplar theory that could still be constructive. One question concerns whether exemplar generalization in memory and categorization is broad and collective--extending to many related exemplars stored in memory--or whether it is focused and singular--extending only to highly similar (nearly identical) exemplars. The present article considers this continuum from broad to narrow generalization. I demonstrate that in prominent memory and category tasks--tasks in which exemplar theory predicts broad generalization--generalization is in psychological reality very tightly focused. These demonstrations could ground a new, productive exemplar theory that is true to psychological process as humans conduct themselves in memory and category tasks. This new psychology may actually reprise the traditional exemplar theory that predated our sophisticated, mathematical exemplar models.     

Translational research in behavior analysis: historical traditions and imperative for the future

"Pure basic" science can become detached from the natural world that it is supposed to explain. "Pure applied" work can become detached from fundamental processes that shape the world it is supposed to improve. Neither demands the intellectual support of a broad scholarly community or the material support of society. Translational research can do better by seeking innovation in theory or practice through the synthesis of basic and applied questions, literatures, and methods. Although translational thinking has always occurred in behavior analysis, progress often has been constrained by a functional separation of basic and applied communities. A review of translational traditions in behavior analysis suggests that innovation is most likely when individuals with basic and applied expertise collaborate. Such innovation may have to accelerate for behavior analysis to be taken seriously as a general-purpose science of behavior. We discuss the need for better coordination between the basic and applied sectors, and argue that such coordination compromises neither while benefiting both.     

PHYSICAL REALISM

Physical realism is the thesis that the world is more or less as present‐day physical theory says it is, i.e. a mind‐independent reality, that consists fundamentally of physical objects that have causal powers, are located in space and time, belong to natural kinds, and interact causally with each other in various natural kinds of ways. It is thus a modern form of physicalism that takes due account of the natural kinds structure of the world. It is a thesis that many present‐day scientific realists would surely accept. Indeed, some might say that physical realism just is scientific realism, but under another name. However, the argument that is presented for physical realism is not the standard one for scientific realism. It is not a two‐stage argument from the success of science to the truth of scientific theories to the reality of the entities postulated in these theories. It is more powerful than this, because it is more direct, and its premisses are more secure. It is more direct, because it develops what is basically a physicalist ontology as the only plausible metaphysical explanation of the new scientific image of the world. It is more secure, in that it does not depend, as the standard argument does, on any doubtful generalisations about the nature or role of scientific theory.     

QUANTUM REALITY,THE EMERGENCE OF COMPLEX ORDER FROM VIRTUAL STATES,AND THE IMPORTANCE OF CONSCIOUSNESS IN THE UNIVERSE

Abstract. I review some characteristic aspects of quantum reality and make the connection to Pierre Teilhard de Chardin's vision and a generally new quantum perspective of biological evolution. The quantum phenomena make it possible to conclude that the basis of the material world is nonmaterial; that the nature of reality is that of an indivisible wholeness; and that elementary particles possess aspects of consciousness in a rudimentary way. The quantum perspective of evolution makes it possible to conclude that the emergence of complex order in the biosphere is not from nothing (ex nihilo) but by the actualization of virtual quantum states—that is, by actualizing empty states which are part of the mathematical structure of material systems, representing a logical order that is not real in a material sense but, predetermined by system conditions, has the potential to become real in quantum jumps. I show how the existence of virtual states makes it possible to suggest that a transcendent reality underlies the visible order of the world and is immanent to it; and constantly new forms evolve from it.     

Theory,practice, reality

‘Disclosing New Worlds’ represents an extraordinarily fruitful response to the radically changed social and intellectual conditions of the late twentieth century. Its focus on skillful practice yields a social theory thicker than most. Yet in remaining aloof of material reality it retains an ambiguity that contemporary culture prevailingly resolves into a style of life largely devoid of skill and excellence. Consideration of material reality, however, discloses hopeful if inconspicuous practices as well, practices that are at the center of the good life and constitute the wellspring of solidarity. University teaching can be a vigorous introduction to that sort of life.     

Hegel's Essentialism. Natural Kinds and the Metaphysics of Explanation in Hegel's Theory of ‘the Concept’

Several recent interpretations see Hegel's theory of the Concept as a form of conceptual realism, according to which finite reality is articulated by objectively existing concepts. More precisely, this theory has been interpreted as a version of natural kind essentialism, and it has been proposed that its function is to account for the possibility of genuine explanations. This suggests a promising way to reconstruct the argument that Hegel's theory of objective concepts is based on—an argument that shows that the possibility of explanation rests on metaphysical preconditions and that natural kind essentialism gives the only adequate account of those preconditions. But in order for such a reconstruction to be successful, one needs to spell out the metaphysical features in virtue of which Hegelian natural kinds can account for the possibility of explanation. The article takes up this challenge. It offers the first detailed analysis of the modal fine‐structure of Hegel's natural kind essentialism and shows how Hegel's position, thus understood, provides the details needed to complete the explanation‐based argument.     

Representations of Complexity: How Nature Appears in Our Theories

In science we study processes in the material world. The way these processes operate can be discovered by conducting experiments that activate them, and findings from such experiments can lead to functional complexity theories of how the material processes work. The results of a good functional theory will agree with experimental measurements, but the theory may not incorporate in its algorithmic workings a representation of the material processes themselves. Nevertheless, the algorithmic operation of a good functional theory may be said to make contact with material reality by incorporating the emergent computations the material processes carry out. These points are illustrated in the experimental analysis of behavior by considering an evolutionary theory of behavior dynamics, the algorithmic operation of which does not correspond to material features of the physical world, but the functional output of which agrees quantitatively and qualitatively with findings from a large body of research with live organisms.     

Forms of presence and absence in a digital age

The structural importance of absence for human development is considered crucial in psychoanalytic thinking. The necessary conflict between the principles of pleasure and reality is situated in the intersection of presence/absence, gratification/frustration. However, nowadays a physical encounter with an-Other always contains a tangible aspect of partial absence, when the person you are with is in potential simultaneous interaction with someone else, through the portable screen. The author argues that digital technology has a profound impact on our daily existence, where a central aspect is this displacement of the dimension of presence/absence. Certainly, a relationship between two people has always contained a third, but we may now be facing something qualitatively different. In a world of omnipresent connectedness, we are never completely alone and never completely together. This constant connectedness can be seen to cause a transformation of the third position, altering the structure of triangular space. Furthermore, the digital presence of the other has specific imaginary qualities, rather than symbolic, and the full implications of this are yet to be discovered. The author discusses these issues in relation to everyday social settings as well as symptoms presented in the consulting room.     

论至善对康德批判哲学的定向作用

至善学说在康德批判哲学中的地位和作用经常遭到研究者的忽视或误解。事实上,至善作为幸福与德性、自然与自由、理论与实践以及感性世界与理智世界的综合统一,对康德伦理学、认识论、历史观和宗教学说中都具有重要的范导意义。至善不但体现了康德批判哲学的最终目的,而且对批判哲学体系的最终建立具有定向作用。     

Teaching Early Modern Philosophy as a Bridge between Causal or Naturalistic and Conceptual Thought

It is a challenge in teaching early modern philosophy to balance historical faithfulness to the arguments and concerns of early modern philosophers and interpreting them as relevant to the kinds of thinking that contemporary undergraduate students find plausible. Early modern philosophy is unique, however, in applying modern scientific method directly to problems concerning nonphysical aspects of reality that our contemporary scientific thought, and with it mainstream contemporary culture, no longer find amenable in their own, independent right to reliable reasoned approaches. At the same time, early modern philosophy often also takes seriously purely conceptual or logically consequential thought in the investigation of these topics, as our mainstream contemporary culture does not. This kind of thought, we argue, is distinctive of philosophy in general and appropriate to nonphysical aspects of reality. Early modern philosophy, then, offers a bridge between the kind of reasoned, objective thought our mainstream culture finds plausible and thought about nonphysical reality or, in general, the thought that characterizes philosophy.     

“乐”——中国人的主观幸福感与传统文化中的幸福观

中国人的幸福感重视人际与集体的和谐, 重视精神的感受。这样的幸福感特点很大程度上受传统文化中幸福观的影响。儒、道、佛三大流派各有自己独特的幸福观：儒家既承认父母俱存、兄弟无故的现实感性之乐, 又强调追求仁义的理性之乐; 道家提倡超越现实的顺应自然之乐和祸福相依的幸福观; 佛家则讲求进入涅槃和普渡众生之乐。各家在追求理想人格、追求审美的过程中, 各自发展又互相融合, 形成对中国人幸福感影响深远的三大幸福观：(1)不以个人情感为重点而代之以人际关系和社会和谐的集体主义幸福观; (2)幸福感与道德感、审美感相连; (3)追求理性之乐。     

On the logic of psychoanalytic theory

Psychoanalytic theory shows some specific features and problems. It exists in a number of variations, according to different schools as well as cultural and subcultural conditions, with different understandings even of core concepts. Instead of producing definite knowledge, results remain uncertain. They vary in use and imply a permanent reworking of ideas and conceptions. This is the effect of the kind of theory psychoanalysis has to use. Since psychodynamics are a special kind of heterogeneous, changing, always different, emergent-in a word, autopoietic-reality, psychoanalysis cannot use the methods of a denotative theory (algorithmic reduction leading to strictly defined and formulated calculations) but has to use connotative theories. Connotative theories use open concepts which provide an active and flexible access to autopoietic reality. They are able to cope with the difference between singularities as well as with the distance between general logic and empirical reality. Problems tied to this possibility are structural fuzziness, a dependence on forms of use, multiple paradigms and difficulties in legitimation and balance of theories. This causes problems of institutionalisation. These problems are not a sign of immaturity but the normal way in which connotative theories appear and develop. They can therefore not be eliminated but only be treated in a better way.     

On Creating a Theory of Feminist Therapy

Feminism implies, and comes out of, a phenomenological philosophy. This means that we know what is true not by the "givens" of society, but by listening to our inner experience and that of others. The fundamental political act is the same as the fundamental therapeutic act: it is the process of joining another person's experience in a way which enables that person to make explicit her internal knowledge of what is real. The therapeutic stance, which implies a belief in the basic rightness of a person's way of being in the world, is what makes this kind of experimental knowing possible. To carry our thinking and practice of feminist theory forward in an authentic way, we must approach ourselves and one another from a therapeutic stance. From this we can begin to formulate a reality which encompasses the experience of those who have thus far been invisible and silenced. This article uses the problem of boundary violations as an example of a current issue in feminist therapy that can be explored from an experiential perspective. The questions that come out of this perspective can inform our creation of a therapy and society that is truly pluralistic.     

LISTENING AND SPEAKING PSYCHOANALYTICALLY ‐ WITHWHAT IN MIND?*

In this paper, the proposition is developed that multi‐model thinking with respect both to theories of mind and to theories of technique has always been implicitly present in psychoanalytic practice as a response to the demands of the clinical moment. But this has gone unnoticed and untheorised, in part because it is hidden in general considerations regarding tact, timing and (less discussed) variations in voice tone and also because our psychoanalytic practices, without our awareness but as adaptations to the clinical moment, do not always match our theories. The author offers reasons from the broad culture of psychoanalysis why this is so. He also offers a conceptualisation and a strategy for raising the implicit and untheorised to heightened levels of awareness; he does this by highlighting the place of patient characteristics as the underpinning of theory variation and the place of a vast array of clinical possibilities as the backdrop of analytic listening. Clinical examples are used throughout.     

The Systemic View of Violence: An Ethical Perspective

Systems theory has been critiqued by a number of feminist writers who felt that it did not adequately address the issues of violence and male domination in families. This essay argues that systems theory describes the world from an "exogenic" perspective — the scientific world of nature, which is intrinsically amoral. In the exogenic world all causality is circular, as nature maintains a system that has survived for billions of years. Bateson found "mind" to be within the system of nature, implying that mind must also be amoral. However, most people view the world from an "endogenic" perspective, a personal construction of reality molded by the environment in which they live, and which inevitably incorporates morality. Humans believe that violence is wrong, not for intellectual reasons, but for moral reasons. Implications for therapy are presented. A postmodern or constructivist position is taken as a way to acknowledge the influence of relationships on problems and definitions of problems, while allowing for a moral or legal consensus to pervade the therapeutic enterprise.     

Dreams in Buddhism and Western Aesthetics: Some Thoughts on Play,Style and Space

Several Buddhist schools in India, China and Japan concentrate on the interrelationships between waking and dreaming consciousness. In Eastern philosophy, reality can be seen as a dream and an obscure ‘reality beyond’ can be considered as real. In spite of the overwhelming Platonic–Aristotelian–Freudian influence existent in Western culture, some Western thinkers and artists—Valéry, Baudelaire, and Schnitzler, for example—have been fascinated by a kind of ‘simple presence’ contained in dreams. I show that this has consequences for a philosophy of space. According to the authors discussed, the dreamer and the player recognize that human space always means the entire cosmos.     

现实治疗法的新进展——选择理论述评

选择理论是威廉·格拉瑟（William Glasser）应用现实治疗法的过程中发展的新理论,取代“控制理论”成为现实治疗法所有工作的基础和核心理论。其主要观点是：人一生所做的都是综合行为,人唯一能够选择的是自己的行为。选择理论修正了基本需要、优质世界、综合行为等概念和内涵,强调内部控制,强调人的选择,否认心理疾病,重视关系的作用。文章介绍了选择理论产生的历程,阐述了它的主要内容以及在咨询中的应用,最后结合中国文化及咨询经验对其进行评价