SPINOZA AND PROCESS ONTOLOGY

In this paper, I put forward some remarks supporting a reading of Spinoza's metaphysics in terms of process ontology, that is, the notion that processes or activities, rather than things, are the most basic entities. I suggest that this reading, while not the only possible one, offers advantages over the traditional substance‐properties interpretation. While this claim may sound implausible vis‐à‐vis Spinoza's language of ‘substance’ and ‘attributes’, I show that process ontology illuminates important features of Spinoza's thought and can facilitate solutions to some interpretive problems.     

Time/History,Self-disclosure and Anticipation: Pannenberg,Heidegger and the Question of Metaphysics

This essay examines Wolfhart Pannenberg’s defense of metaphysics’ foundational importance for philosophy and theology. Among all the modern philosophers whose claims Pannenberg challenges, Martin Heidegger’s discourse against Western metaphysics receives the major portion of criticism. The first thing one concludes from this criticism is an affirmation of a wide intellectual gap that separates Pannenberg’s thought from Heidegger’s, as if each stands at the very opposite corner of the other’s school of thought. The questions this essay tackles are: is this seemingly irreconcilable difference between Pannenberg and Heidegger fully justifiable? What if there is a reading of Panneberg’s and Heidegger’s view of metaphysics that can reveal deeper similarities between the two thinkers than the first reading of Pannenberg’s criticism of Heidegger allows us to see? It then answers these questions by showing that both thinkers actually share a common emphasis on the concepts of ‘time/history’, ‘self-disclosure’ and ‘anticipation’, and their reliance on these notions reveals that Heidegger’s and Pannenberg’s approaches to the phenomenon of understanding and to metaphysical ontology are not fully contradictory but rather hold noticeable hermeneutical similarities.     

‘Well‐being’ through reading: drawing upon literature and literacy in spiritual education

In this paper reading is conceived as a spiritual gift that can help readers towards an understanding of being. The image of the well and the act of drawing water is employed to illustrate the relation of the spiritual and the aesthetic. The term ‘well‐being’ in relation to reading is used here to draw attention to the importance of ontology in both reading and spiritual education. How readers can practice reading as a spiritual gift is explored with reference to the philosophy of Martin Heidegger (1889–1976), reader‐response theory and selected biblical passages.     

Truth as a ‘Living Bond’: A Dialectical Response to Recent Rhetorical Theology

Abstract: In recent years, the Radical Orthodoxy movement (especially John Milbank) has developed an influential theological response to the putative nihilism inherent in modern philosophical tendencies to construe the relation between finite and infinite realities as utterly disjunctive and thus incapable of mediation. This response, which generally implies the championing of a ‘participatory’ ontology, has been very hostile to Protestant or ‘dialectical’ theology, whose insistence upon an ‘indirect’ rather than a ‘rhetorical’ form of truth is taken to implicate such theology in the nihilism of a ‘univocal’ ontology. In this article I offer another reading of the dialectical, via Søren Kierkegaard and René Girard, according to which its anti‐objectivism is due not to the inheritance of modern epistemological dilemmas but to a quite biblical existential rigor. I argue, contrary to Milbank, that this rigor is not finally gnostic, but instead that it alone can preserve the form of truth as a living, spiritual form.     

Nietzsche's Naturalized Aestheticism

This essay seeks to overcome the divide that has emerged in recent scholarship between Alexander Nehamas’s reading of Nietzsche as an aestheticist who eschews the dogmatism implicit in the scientific project and Brian Leiter's reading of Nietzsche as a hard-nosed naturalist whose project is continuous with the natural sciences. It is argued that Nietzsche turns to the natural sciences to justify a relationalist ontology that not only eliminates metaphysical concepts such as ‘being’ and ‘things-in-themselves’, but also can be linked to key components of the aestheticist reading. As a result, Nietzsche's naturalism should not be understood as opposing important features of his aestheticism. Instead, Nietzsche's project should be understood in terms of a naturalized aestheticism that rejects the metaphysical-moral interpretation of existence espoused by philosophers such as Plato, Kant, and Schopenhauer.     

Heidegger on Assertion,Method and Metaphysics

In Sein und Zeit Heidegger makes several claims about the nature of ‘assertion’ [Aussage]. These claims are of particular philosophical interest: they illustrate, for example, important points of contact and divergence between Heidegger's work and philosophical movements including Kantianism, the early Analytic tradition and contemporary pragmatism. This article provides a new assessment of one of these claims: that assertion is connected to a ‘present‐at‐hand’ ontology. I also indicate how my analysis sets the stage for a new reading of Heidegger's further claim that assertion is an explanatorily derivative phenomenon. I begin with a loose overview of Heidegger's position and then develop a sharper formulation of the key premises. I go on to argue that existing treatments of the supposed link between assertion and the ‘present‐at‐hand’ are unsatisfactory, and advance a new, ‘methodological’, interpretation of that link. Finally, I sketch the implications of my interpretation for the further claim that assertion is explanatorily derivative.     

Ontic terms and metaontology,or: on what there actually is

Terms such as ‘exist’, ‘actual’, etc., (hereafter, “ontic terms”) are recognized as having uses that are not ontologically committing, in addition to the usual commissive uses. (Consider, e.g., the Platonic and the neutral readings of ‘There is an even prime’.) In this paper, I identify five different noncommissive uses for ontic terms, and (by a kind of via negativa) attempt to define the commissive use, focusing on ‘actual’ as my example. The problem, however, is that the resulting definiens for the commissive ‘actual’ is itself equivocal between a commissive and a noncommissive reading. I thus consider other proposals for defining the commissive use, including two proposals from David Lewis. However, each proposal is found to be equivocal in the same way—and eventually I argue that it is impossible to define an ontic term unequivocally. Even so, this is not meant to overshadow that we can understand an ontic term as univocally commissive, in certain conversational contexts. I close by illustrating the import of these observations for the Hirsch–Sider debate in metaontology.     

Two Jungs. Apropos a paper by Mark Saban

Jung's idea of the ‘personal equation’ amounts to the reflection that theoretical differences between the psychologies that people teach are rooted in their personalities, in other words, that they are due to the psychology each one ‘has’. This concept also applies to different interpretations of Jung's work. The serious difficulties that Mark Saban has with my psychology are a case in point. Recourse to the concept of the personal equation reveals that Saban has his Jung and I have mine. With his insistence on his Talmudic methodological principle of dream interpretation, that ‘the dream is its own interpretation’, according to Saban Jung means nothing but a rejection of Freudian free association. My Jung goes far beyond that. Jung understands this methodological principle above all in terms of what he calls ‘circumambulation’. The main part of this paper is devoted to an elucidation of what circumambulation involves as a mode of dream interpretation. The paper concludes with the distinction Jung himself introduced between two types of reading of his work, either as ‘paper’ and ‘dead nostrums’ or as ‘fire and wind’, and pleads for a reconstruction of Jung's psychology as a whole in terms of his most advanced, deepest insights, instead of a dogmatic reading mainly based on the early Jung, a reading for which his later revolutionary insights are at best negligible embellishments.     

The social unconscious in persons,groups and societies,volume 1: Mainly theory,edited by Earl Hopper and Heim Weinberg

This paper looks at some instances of young children learning in a school setting, and suggests that ‘emotional learning’ is an integral part of the apparently ‘cognitive’ learning that takes place in school. The paper uses object relations psychoanalysis in order to explore some of the more-or-less hidden emotional states of mind that accompany difficulties and successes with school learning. Three extracts are presented from observations of young children coming to terms with reading and writing. Each of these is then discussed, with the aim of showing how learning always takes place in a dynamic, relational emotional context. From the theoretical perspective outlined in this article, all learning involves unconscious ‘object relating’. Things to be learnt about, and people requiring learning, or assisting with it, are the bearers of the learner's vivid unconscious ‘transferences’. Such transferences colour the learner's emotional experience of the people and things around him or her, constituting a dynamic, internally experienced, ‘emotional context’ for learning. While this emotional context may be partly subjective, it is also more or less affected by others' feeling states, pulling the learner into a shared learning environment which is emotionally complex and inter-subjective.     

Being as Iconic: Aquinas on ‘He Who Is’ as the Name for God

Aquinas claims that ‘He Who Is’ is the most proper of the names we have for God. But this attempt to ‘describe’ God with a philosophical concept like ‘being’ can seem dangerously close to creating a false conception based on our limited understanding – an idol. A dominant criticism of Aquinas’ use of this term is that any attempt to use ‘being’ to describe God will inevitably make him merely some object in our ontology alongside other beings, unacceptably mitigating God's radical transcendence and otherness. I will argue that Aquinas has a very creative response to this charge: ‘being’ stands in a unique relationship as the only concept that can ensure we do not draw God under some particular creaturely limit and thus use divine names to create an ‘idol’. In other words, ‘being’ is a special paradigm concept/term which ensures that we preserve humility in our attempts to name God.     

The EPR-Experiment and Free Process Theory

As part of the ‘creation-discovery’ interpretation of quantum mechanics Diederik Aerts presented a setting with macroscopical coincidence experiments designed to exhibit significant conceptual analogies between portions of stuff and quantum compound entities in a singlet state in Einstein—Podolsky—Rosen/Bell-experiments (EPR-experiments). One important claim of the creation-discovery view is that the singlet state describes an entity that does not have a definite position in space and thus ‘does not exist in space’. ‘Free Process Theory’ is a recent proposal by Johanna Seibt of an integrated ontology, i.e., of an ontology suitable for the interpretation of theories of the macrophysical and microphysical domain (quantum field theory). The framework of free process theory allows us to show systematically the relevant analogies and disanalogies between Aerts' experiment and EPR-experiments. From free process ontology it also follows quite naturally that the quantum compound entity described by the singlet state ‘does not exist in space.’     

Taylor,Paul C. 2013. Race: A Philosophical Introduction. 2nd edition. Malden,MA: Polity Press

While supporting radical anti-essentialism and the primacy of practical choices in delineating objects of inquiry, this paper spells out the constellation ‘beliefs-practices-meaning-objects-inquiry-texts-interpretation’ in a manner alternative to that suggested by Rorty's strong textualism based on the conception of ‘inquiry as recontextualisation’. The perspective of hermeneutic phenomenology on the constitution of meaning is applied in the analysis of that constellation. Scientific inquiry is presented as a process of textualising contextualised in configurations of ‘readable technologies’. The approach to the constitution of contextual units in scientific inquiry by reading theoretical objects forges arguments for the position of hermeneutic realism as opposed to epistemological behaviourism.     

Why Peirce’s Anti-Intuitionism is not Anti-Cartesian: The Diagnosis of a Pragmatist Dogma

A close reading of Descartes’ works, particularly his Regulae ad Directionem Ingenii, calls into question the common interpretation of Peirce’s ‘Questions Concerning Certain Faculties Claimed for Man’ and ‘Some Consequences of Four Incapacities’ as being anti-Cartesian. In particular, Descartes’ conception of intuition differs from Peirce’s, and on one plausible reading of Descartes his intuitionism actually mirrors Peirce’s inferentialism in key respects. Given these similarities between Descartes and Peirce, the dogmatic status of the anti-Cartesian interpretation of Peirce becomes evident.     

The Manifolds of Violences

In this essay, Houle focuses in on the ways in which a Foucauldian‐framed account of violence, such as the one Gail Mason offers in Spectacles of Violence, rattles liberal (theoretical and ‘common‐sensual’) understandings of culpability and lawfulness. Mason's analysis dares to suggest that violence is constitutive, not simply destructive of selves, of lives. Asking after the ways in which that constitution is asymmetrical in events of violence, Houle reintroduce some cautions and concerns about drawing from a poststructuralist perspective. This, in turn, raises the question as to which ontology of the self such a rebalancing requires. The essays ends by making use of Mason's own distinction between our selves as ‘who’ and ‘what,’ to give a modified reading of the ways these aspects of selfhood are constituted or made possible in events of violence, which does not fall back upon the liberal conception of the self.     

Evidence,explanation and enhanced indispensability

In this paper I shall adopt a possible reading of the notions of ‘explanatory indispensability’ and ‘genuine mathematical explanation in science’ on which the Enhanced Indispensability Argument (EIA) proposed by Alan Baker is based. Furthermore, I shall propose two examples of mathematical explanation in science and I shall show that, whether the EIA-partisans accept the reading I suggest, they are easily caught in a dilemma. To escape this dilemma they need to adopt some account of explanation and offer a plausible answer to the following ‘question of evidence’: What is a genuine mathematical explanation in empirical science and on what basis do we consider it as such? Finally, I shall suggest how a possible answer to the question of evidence might be given through a specific account of mathematical explanation in science. Nevertheless, the price of adopting this standpoint is that the genuineness of mathematical explanations of scientific facts turns out to be dependent on pragmatic constraints and therefore cannot be plugged in EIA and used to establish existential claims about mathematical objects.     

Modernity and rural religion in the Philippines

The present paper concerns religious beliefs and practices— relating to the national hero of the Philippines Jose Rizal—of a religious community that calls itself Ciudad Mistica de Dios (the Mystical City of God). In the late 1950s, Mistica established its headquarters on the lower slopes of the holy mountain, Mount Banahaw. The paper commences by reading a selection of ‘nationalist’ constructions of the life and death of Jose Rizal through Bauman's conception of ‘modernity’ as ‘cultivating action’ and Foucault's notion of ‘pastoral power’. This is juxtaposed with Mistica's reading of Rizal—a reading that constructs Rizal's life and death as a mirror to the life and death of Christ, and that emerges as a critical engagement with modernity and the state. The paper concludes by suggesting that local religious beliefs and practices must be interpreted in terms of the historical experiences of particular peoples and places.     

An Introduction to Nicolai Hartmann’s Critical Ontology

Nicolai Hartmann contributed significantly to the revitalization of the discipline of ontology in the early twentieth century. Developing a systematic, post-Kantian critical ontology ‘this side’ of idealism and realism, he subverted the widespread impression that philosophy must either exhaust itself in foundationalist epistemology or engage in system-building metaphysical excess. This essay provides an introduction to Hartmann’s approach in light of the recent translation of his early essay ‘How is Critical Ontology Possible?’ (1923) In it Hartmann criticizes both the pretensions of epistemology as well as the principal errors of classical ontology, and he proposes a series of correctives that lead to his development of a highly original and elaborate stratified categorial ontology. This introduction explains the most important errors of the ‘old’ ontology, his correctives to them, and further fleshes out these correctives with reference to his mature ontological work.     

Single-word reading in college dyslexics

Recent studies of single-word processing in dyslexic populations have focused on the differential predictions made by ‘delay’ and ‘deviance’ models. Many experiments in this area have sought to determine whether the reading process in dyslexia is idiosyncratic or similar to processing in younger non-dyslexic readers. Most relevant research has, however, failed to take account of recent developments in theoretical models of reading. Furthermore, relatively little research has examined the reading behaviour of ‘highly compensated’ subjects, who achieve high-level academic qualifications despite their developmental dyslexia. The present paper examines such a population, and concludes that its single-word reading is governed by the same spelling-to-sound word characteristics as reading by other groups. The implications of the results for the deviance/delay hypothesis and for models of word naming are discussed.     

Freedom and the psychoanalytic ontology of quantum physics

Jung's paper ‘Synchronicity – an acausal connecting principle’, defining the phenomenon as a ‘meaningful’ coincidence depending on archetypal activation, was published in 1952, together with a conceptually related piece by physicist and Nobel Laureate Wolfgang Pauli entitled, ‘The influence of archetypal ideas on the scientific theories of Kepler’. Slavoj ?i?ek, in The Indivisible Remainder: On Schelling and Related Matters, suggests that, in contrast to any notion of a ‘pre‐modern Jungian harmony’, the main lesson of quantum physics was that not only was the psychoanalytic, empty subject of the signifier constitutively out‐of‐joint with respect to the world, but that the Real in itself was already incomplete, out‐of‐joint, ‘not‐all’. Yet while ?i?ek frequently tries to separate Jung from his own ontology, this paper shows that his ontology is not as different as he suggests. Consistent with our earlier publications on Jung and Zizek, a closer investigation reveals an underlying congruence of both of their approaches. In this paper we show that this affinity lies in the rejection by both Jung and ?i?ek of the ideology of reductive materialism, a rejection that demonstrably draws on quantum physics in similar ways. While Jung posits an inherently meaningful universe, ?i?ek attempts to salvage the freedom of human subjectivity by opposing his Lacanian ‘dialectical materialism’ to reductive materialism.