Aristotle on Philosophia

Aristotle uses philosophia (and philosophos, philosophein, philosophôs, sumphilosophein, philosophêteon) in at least ten senses across his oeuvre, as this first study of every instance in his writings reveals. Irrespective of the specific approaches of its practitioners, philosophia may be, for example, an exercise of cleverness; or leisurely study; or the desire to know; or the pursuit of fundamental explanation; or a historically extended discipline. This variety allows us to go some way in reconstructing the complex attitude Aristotle had toward a culturally specific practice in which he located himself and soon helped develop into a specialized discipline. Another benefit is that it allows us to clarify the argumentative method in his Protrepticus, which depends on several senses of philosophia. It also puts up obstacles to determining whether, for example, Aristotle believes philosophia is an epistêmê.     

New Work on Kant's Doctrine of Right

Super-substantivalism is the thesis that space is identical to matter; it is currently under discussion – see Sklar (1977, 221–4), Earman (1989, 115–6) and Schaffer (2009) – in contemporary philosophy of physics and metaphysics. Given this current interest, it is worth investigating the thesis in the history of philosophy. This paper examines the super-substantivalism of Samuel Alexander, an early twentieth century metaphysician primarily associated with (the movement now known as) British Emergentism. Alexander argues that spacetime is ontologically fundamental and it gives rise to an ontological hierarchy of emergence, involving novel properties such as matter, life and mind. Alexander's super-substantivalism is interesting not just because of its historical importance but also because Alexander unusually attempts to explain why spacetime is identical to matter. This paper carefully unpacks that explanation and shows how Alexander is best read as conceiving of spacetime as a Spinozistic substance, worked upon by evolution.     

Deconstructing the Linearity of Grace: The Risk and Reflexive Paradox of Mary's Immaculate Fiat

Abstract: Beginning from Pope Pius IX's doctrinal definition in Ineffabilis Deus, this article explores the circular paradox of the Virgin Mary's immaculate fiat. Fully contingent on Christ's work of reconciliation (and ‘immaculate’ by virtue of it), Mary's fiat paradoxically precedes that work and consents to it. The article suggests that this circularity is integral to the intimate bond that unites Mary's fiat to the Son's kenosis on the cross. Her fiat thus points the way of redeemed creation into the reflexivity of God's own intra‐trinitarian communication. Mary is hereby read as ‘the way to prayer’, the ‘epiphany’ of the Holy Spirit (as Alexander Schmemann names her) who cries ‘Abba, Father’ on behalf of those who do not know how to pray.     

The Virtuous Body at Work: The Ethical Life as <Emphasis Type="Italic">Qi</Emphasis> 氣 in Motion

This essay argues that moral self-cultivation as described in the Confucian tradition involves the cultivation of the body. Preparing the body in certain ways, perhaps by making it healthy, is a necessary part of moral self-cultivation. This claim includes: (a) nourishing the body in a proper way is a first step in moral self-cultivation, and the bodily care is instrumentally valuable to one’s flourishing life; (b) making and keeping a healthy body is partly constitutive of a moral well-being and hence bodily care is also intrinsically valuable to a flourishing life. This perspective on embodied virtue is established through a discussion of qi. The body as the storehouse of qi is not only a passive reservoir of knowledge that serves as moral guidance, but also actively plays an indispensable and integral role in activities related to one’s moral transformation. A well-cared for body provides a moral agent with the temporal and spatial possibility for moral refinement and an enhanced good life.     

DEFINISSEURS CULTURELS ET REPERES INDIVIDUELS: LE RAPPORT AU CORPS CHEZ LES PERSONNES AGEES

In ageing the relationship to the body refers to the way in which old age is defined in our representational systems. This defining process intervenes on a social and individual level. The individual relationship to ageing is influenced by the way in which our society prefers a spatial or corporeal definition of old age to a temporal one and by the way in which it assigns a certain position to the individual on the ageing scale. In reference to this defining process different conceptions regarding the relationship between corporeity and ageing appear. Drawing on a survey of the literature and an exploratory interview conducted among elderly, three types of corporeity are disclosed. First, the diagnosed corporeity, which is also defined by the medical system in chronic illness terms, reflects our fear of the irreversibility and the deterioration which we associate with this stage of life. Second, the imagined and projected corporeity of the elderly by which they themselves react to their devalorised image offered by society. Third, the lived and acted corporeity in which the corporeal signs reflect the social, relational, and behavioral space. In these different domains the concept of strategy seems appropriate to learn how the aged copes, at the margins, with his/her life conditions which are very difficult as well in a material, social as symbolic sense.     

Wang Yangming and the Way of World Philosophy

This essay attempts to contextualize the importance of Wang Yangming’s 王陽明 philosophy in terms of world philosophy in the manner of Goethe’s innovative plan for “world literature” (Weltliteratur). China has the long history of philosophizing rather than non-philosophy contrary to the glaring and inexcusable misunderstanding of Hegel the Eurocentric universalist or monist. In today’s globalizing world of multicultural pluralism, ethnocentric universalism has become outdated and outmoded. Transversality, which is at once intercultural, interspecific, interdisciplinary, and intersensorial, is a far more befitting response than universality. In this context, what is focused and emphasized in Wang’s world philosophy is mainly fourfold. First, there is the unity or circularity of knowledge and action, that is, knowledge is the beginning of action, and action is the consummation of knowledge. Second, sincerity is the moral soul of Sinism as it is the enabling act of making perform all other virtues, including ren 仁. Third, in Sinism, including Wang’s philosophy, there is no Cartesian dualism in that the mind and the body are inseparable soulmates. Fourth, if ethics is prima philosophia, then geophilosophy is ultima philosophia to sustain and perpetuate all life-forms on earth (geo).     

A Puzzle About Proportionality

The paper addresses a puzzle about the proportionality requirement on self-defense due to L. Alexander. Indirectly the puzzle is also relevant to the proportionality requirement on punishment, insofar as the right to punish is derived from the right to self-defense. Alexander argues that there is no proportionality requirement on either self-defense or punishment, as long as the aggressor/offender has been forewarned of the risk of a disproportional response. To support his position Alexander appeals to some puzzle cases, challenging us to explain why the requirement applies in some of them when it clearly does not in others. The paper responds to his challenge by answering two questions: why does the proportionality requirement exist in the first place, and when does it apply? The paper argues that the requirement holds because of our need to protect our rights from violation, and that it applies to cases where the person defending his rights counts as having imposed a cost on one of the offender’s options. An account is offered of when such cost imposition occurs.

     

Personality,work, and satisfaction: evidence from the German Socio-Economic Panel

Previous studies in positive psychology have indicated that work satisfaction is an important determinant of individual well-being. Research has suggested that people are most satisfied with their work when they are doing what they are drawn to naturally. We provide further evidence on this issue from a large representative data set, the German Socio-Economic Panel (SOEP). The 2005 wave of the SOEP contains a battery of personality questions as well as detailed information on personal life and work life. We extract the Big Five personality factors and one character strength: vitality. The main results are based on regression analysis. The analysis supports the hypothesis that certain personality clusters are more predominant in some occupations than in others. Furthermore, an alignment between personal profile and occupational profile tends to be related positively to satisfaction. These results indicate that ignoring mental aspects of work has its price in terms of well-being. They also highlight the importance of studying the way we structure work and harness personality and individual strengths within positive psychology.

To find out what one is fitted to do and to secure an opportunity to do it is the key to happiness.

John Dewey

The fixed person for the fixed duties who in older societies was such a godsend, in the future will be a public danger.

Alfred North Whitehead     

Alexander F. Chamberlain: A life’s work

This article examines the life and work of Alexander Francis Chamberlain. Though he has received little attention since the early 1900s, the importance of this scholar should not be underestimated. Chamberlain made notable contributions to the body of knowledge in anthropology—a discipline that, at the time, was a combination of anthropological and psychological inquiry. His early work began with investigations into the cultures and languages of two Indian tribes indigenous to Canada and the northern United States and, within a few decades, positioned Chamberlain as the leading scholar in this domain. Beyond his ethnographic insights, Chamberlain queried the development of the child and wrote on the subject of childhood in world folklore. He concerned himself with a scope of worthwhile subjects ranging from linguistics to women’s suffrage. No topic was out of range as all forms of human study addressed the need for seeing each group as a contributing force to humanity at large. Chamberlain emphasized that no single racial, ethnic, or religious group should be singled out as inherently superior to another, a belief far ahead of his time. This article is an attempt at drawing a picture of a man whose scholarly achievements and strength of character are captured in the depth and breadth of his writing. Reprinted from Jaan Valsiner (ed.).Thinking in Psychological Science: Ideas and Their Makers. Transaction Publishers. Previously published inFrom Past to Future, Vol. 3(1),Passionate Collector: Alexander F. Chamberlain and Child Study, pp. 1–13. @ 2000. Frances L. Hiatt School of Psychology, Clark University. Author: Julia M. Berkman, Department of Psychology, Clark University, 950 Main Street, Worcester, MA.     

Moral life as the obstacle to the development of ethical theory

It is often taken for granted that there is a crucial dichotomy between positive science, with its interest in what is the case, and morality, with its supposed interest in what ought to be the case. This assumption takes its departure from a belief in the notion of unconditional or categorical obligation or ‘the moral’ as ‘that whose nature it is to be required or demanded’. The notion of unconditional or categorical obligation, together with the assumption that there is a dichotomy between considerations of what is the case and what ought to be the case, however widespread and entrenched this notion and assumption might be, are logically confused. But to demonstrate this logical confusion is not the only task confronting ethical theory. Another, and often neglected task, is to draw attention to the ethical origins of this confusion in a particular way of life. Hegel's distinction between Moralität (Moral Life) and Sittlichkeit (Ethical Life) is of critical importance here. The obstacle to the development of ethical theory, then, is not some abstract ’logical confusion’, but is, rather, the way of life (Moral Life) of which this confusion is a natural expression.     

A Phenomenological Reflection on Kurosawa's Ikiru in Light of the Early Heidegger's Concept of “Distance”

This article focuses on one of Heidegger's early lecture courses, Phenomenological Interpretations of Aristotle: Initiation into Phenomenological Research, in order to explore his early development of fallenness. Within this lecture it is termed ruinance and at the heart of its development is what Heidegger refers to as distance. The first half of this article is dedicated to examining the concept of distance and to following Heidegger's movement of life towards ruinance through his understanding of distance. Heidegger understands distance as the relationship between life and its possibilities and it is the variances within this relationship that cause for a natural movement towards ruinance and also allow for a return from it. The second half of this article is a phenomenological reflection upon Kurosawa's film Ikiru in light of Heidegger's observation of this movement of life. Ikiru provides a concrete example of a life that has fallen completely and unwittingly into ruinance. Heidegger's understanding of distance, especially as being dynamic, is more readily grasped by observing Mr. Watanabe as he becomes aware of his ruinance and struggles to recover from it. Gaining an understanding of distance as described by Heidegger provides a new way of phenomenologically reflecting upon life and expresses the importance of the subject's self-awareness within experience.     

Alexander of Aphrodisias and the Heterodox dictum de omni et de nullo

Aristotle's explanation of what is said ‘of every’ and ‘of none’ has been interpreted either as involving individuals (of which something is said ‘of every’, or of which something is said ‘of none’), or as regarding exclusively universal terms. I claim that Alexander of Aphrodisias endorsed this latter interpretation of the dictum de omni et de nullo. This interpretation affects our understanding of Alexander's syllogistic: as a matter of fact, Alexander maintained that the dictum de omni et de nullo is one of the core principles of syllogistic.     

Art and war: Paradox of the Bhagavad Gitā

The first several chapters of the Bhagavad Gitā set themselves a daunting task: to explain how a life of action can be rendered compatible with a life of renunciation of desire. The situation, in fact, is designed to raise the issue in an excruciatingly intense form. As Krsna and Arjuna pause on the verge of the great battle, Arjuna asks how killing people—including his own teachers and members of his own family—in order to secure power and fame, can be squared with his religious and ethical convictions. This paper is an attempt to explicate Krsna's solution of the paradox, not from the point of view of Hindu tradition (in which it has, of course, driven whole movements of thought), but simply as a philosophical problem in its own right. I will argue that the paradox of the Gitā suggests a reconstrual of the way we conceive the relation of means and ends in our activities, a reconstrual that can be profitably elucidated through the concept of art. And I will argue that this reconstrual has the potential to change our relations to our world and to one another in a way that is deeply life‐affirming.     

Retrieving the correlation matrix from a truncated PCA solution: The inverse principal component problem

Whenr Principal Components are available fork variables, the correlation matrix is approximated in the least squares sense by the loading matrix times its transpose. The approximation is generally not perfect unlessr =k. In the present paper it is shown that, whenr is at or above the Ledermann bound,r principal components are enough to perfectly reconstruct the correlation matrix, albeit in a way more involved than taking the loading matrix times its transpose. In certain cases just below the Ledermann bound, recovery of the correlation matrix is still possible when the set of all eigenvalues of the correlation matrix is available as additional information.     

Representation,Presentation and the Epistemic Role of Perceptual Experience

Abstract

In this paper I argue that the representational theory of perception, on which the world is represented as being a certain way in perceptual experience, cannot explain how there can be a genuinely epistemic connection between experience and belief. I try to show that we are positively required to deny that perceptual consciousness is contentful if we want to make its fitness for epistemic duties intelligible. (So versions of the representational theory on which experience has a merely causal purchase on belief are not considered.) But my aim is not just negative. I try to defeat representationalism in such a way as to motivate a robustly presentational theory of perception. According to such a theory, perceptions are relations not between a subject and a content but between a subject and an ordinary object (such that if the relation holds at t, an appropriate subject and object must exist at t, and the object must be presented to the subject). I end by sketching an account of perceptual experience that is meant to show that, contrary to a very popular misconception, there is a way to conceive perceptual consciousness as relational and presentational (not intentional and representational) that does not succumb to the celebrated ‘myth of the Given’.     

The Exorcist and the Spiritual Problem of Modern Woman

The archetype is not evoked by will; it appears in a situation which demands compensation (spontaneous archetypal intervention). Religion calls such happenings “God's will.” A situation may present one with illness or endanger one's life. Consciousness finds this state overwhelming. Even people who boast no particular religious belief find themselves forced involuntarily to give way to prayer: that is, the archetype of a helpful being is constellated producing at the last moment a turn which is felt to be miraculous

C. G. Jung A letter (modified), written February 1960, in Spring, 1961.

It appears almost incredible to us that late into the 18th century it should have been possible that emotional confusions and erotic abberations of phantasy were brought in relation to demons and witchcraft. States of “ possession,” “obsession” or certain types of “imagination,” but above all “anaestesia,” the stigma diaboli par excellence, mutism, sleep-walking and convulsive states. were all condemned as the work of demons

Liliane Frey-Rohn from The Beginning of Depth Psychology     

Application of the concept of simple structure to Alexander's data

A battery of 20 tests originally analyzed by Alexander (1) was reworked according to the principle of simple structure. His results were sustained in general. Both analyses yielded five factors in the first-order domain. Of these, three factors in the re-analysis (v,X andF) have almost exactly the same loadings as the corresponding factors in the original work, and were interpreted in the same way. The loading pattern of a fourth factor,Z, left uninterpreted in the original study, happened to be more clear in the re-analysis, and an interpretation was attempted. It appears to be a factor of perceptual synthesis, and seems to play an important role in intellectual processes. A fifth factor, not present in Alexander's results, appeared in the new analysis: the reasoning factor, involved in inductive and deductive thinking. All four cognitive factors are related to a general factor that can be thought of as representing abstraction and education of relations and correlates, these processes being, therefore, the essential feature underlying intellectual behavior, at least in that sector surveyed by the tests of the present battery.The analysis of the data was done in the Psychometric Laboratory of The University of Chicago, under a fellowship from The University of Madrid (Junta de Relaciones Culturales). The author wishes to express his gratitude to Professor L. L. Thurstone, whose advice as a scientist and kindness as a friend, have been the principal stimulus for this work.     

Veritism and the normativity of logic

The idea that logic is in some sense normative for thought and reasoning is a familiar one. Some of the most prominent figures in the history of philosophy including Kant and Frege have been among its defenders. The most natural way of spelling out this idea is to formulate wide‐scope deductive requirements on belief which rule out certain states as irrational. But what can account for the truth of such deductive requirements of rationality? By far, the most prominent responses draw in one way or another on the idea that belief aims at the truth. In this paper, I consider two ways of making this line of thought more precise and I argue that they both fail. In particular, I examine a recent attempt by Epistemic Utility Theory to give a veritist account of deductive coherence requirements. I argue that despite its proponents’ best efforts, Epistemic Utility Theory cannot vindicate such requirements.     

Replies

In this article, I reply to the preceding articles by Naomi Oreskes, Chrysostomos Mantzavinos, Brad Wray, Sarah Green, Alexander Bird, and Timothy Lyons. These articles contain a number of objections and suggestions concerning systematicity theory, as developed in my book Systematicity: The Nature of Science (Oxford University Press 2013).

     

THE DIVINE CONJECTURES: A CONTEMPORARY ACCOUNT OF HUMAN ORIGINS AND DESTINY

Six “divine conjectures” frame the place of Theóne (The One to Whom we pray) in the creation of our universe and for its continuing development in five subsequent stages into a loving universe. The first stage, the cosmological universe, establishes the laws of nature, understood by scientists as the “standard model”. The second stage introduces life and death into the universe by a process we are only now beginning to understand. Stage 3 requires certain life forms to become conscious with a subset of those life‐forms acquiring language that results in that subset becoming self‐conscious. The next stage, Conjecture 4, identifies certain persons who become addicted to learning in their unrelenting effort to learn as much of what can be known as possible. The fifth conjecture requires individual persons to act as agents of Theóne in achieving Conjecture 6—a universe that is both loving and lawful. During the course of the exposition subsidiary discussions of the concepts of conjecture and hypothesis explicate the function of each in the advancement of knowledge and understanding. There are brief discussions of prayer and purpose in relation to the Divine.