The Future Fate of Suicide Attempters

A review is made of studies of suicide attempters in which there was a personal follow-up examination. Two studies by the author are presented: suicide attempters admitted to a psychiatric clinic and suicide attempters admitted to a traditional psychiatric hospital. The committed suicide rate among the hospital cases was three to six times higher than in the clinic cases (6.8 percent versus 1.4 to 2.8 percent). In the hospital material, 28 percent of the subjects had repeated the attempt without lethal outcome compared to 14 percent of the clinic cases. A correlation with the higher incidence of psychosis in the mental hospital cases is suggested.     

核心价值体系与国家之前途和命运

核心价值体系是国家意识形态的核心内容.核心价值体系是国家经济社会发展、政治变革的价值动力;也是国家之间意识形态竞争的主要内容.核心价值体系决定着国家的前途和命运,建设与国家前途、世界命运相适应的核心价值体系意义重大.     

Fiction,Meaning, and Utterance

A Gricean preamble concludes that though utterances have unintended meanings, those cannot be considered apart from their intended meanings. Intention distinguishes artworks from natural phenomena. To allocate an artwork to a genre, to accept its normal authorial boundaries and that its content is not random but chosen, is to concede intention's centrality. Wimsatt and Beardsley were right that meaning is public. But they think 'intention' is 'private' or 'unavailable'. However, it too is public, in the work. Fictions are utterances of a curious kind. They may mimic, but are not meant to be taken for, veridical reports. Neither are they 'pseudo-statements' (Richards) nor 'pretended illocutionary acts' (Searle). Their logical form is actually this: 'I [author] invite you [reader] to imagine that S [content].' This prescribes no response, nor claims to describe the 'real' world, even though it may elicit a response appropriate to real-life events. One reason for imagining fictional situations may be to strengthen the perceptions necessary for (civilized) real life.     

Fiction,Indifference, and Ontology*

In this paper I outline an alternative to hermeneutic fictionalism, an alternative I call indifferentism, with the same advantages as hermeneutic fictionalism with respect to ontological issues but avoiding some of the problems that face fictionalism. the difference between indifferentism and fictionalism is this. the fictionalist about ordinary utterances of a sentence S holds, with more orthodox views, that the speaker in some sense commits herself to the truth of S. It is only that for the fictionalist this is truth in the relevant fiction. According to the indifferentist, by contrast, we are simply non‐committal—or indifferent—with respect to some aspects of what is literally said in our assertive utterances (specifically, with respect to the ontologically committing aspects).     

Divination, Synchronicity, and Fate

This is an essay in the occult, not occult philosophy but the philosophy of what we usually keep hidden, liminal, on the fringe. Divination can enlighten you, but it works through the shadows and the borderlines. Rooted in our troubles, in what crosses our path, divination seeks its ground in a realm full of spirit. If we were to give this process a motto, it might be C. G. Jung's famous observation that to serve a mania is detestable and undignified, but to serve a god is full of meaning (CW 13, §55).¹     

Fiction,Pleasurable Tragedy,and the HOT Theory of Consciousness

Abstract

The ‘feeling fiction problem’ asks: is it rational to be moved by what happens to fictional characters? The so-called ‘paradox of tragedy’ is embodied in the question: Why or how is it that we take pleasure in artworks which are clearly designed to cause in us such feelings as sadness and fear? My focus in this paper is to examine these problems from the point of view of the so-called ‘higher-order thought theory of consciousness’ (HOT theory) which says that the best explanation for what makes a mental state conscious is that it is accompanied by a thought that one is in that state. I examine the feeling fiction problem in light of the HOT theory and through a critique of Colin Radford's view. For example, I argue that Radford equivocates in his use of the term ‘aware’ in his response to some of the proposed solutions to the feeling fiction problem. Finally, I show how Susan Feagin's approach to the paradox of tragedy can be analysed and supported by the HOT theory.     

Freedom, Fiction and Evidential Decision Theory

This paper argues against evidential decision-theory, by showing that the newest responses to its biggest current problem – the medical Newcomb problems – don’t work. The latest approach is described, and the arguments of two main proponents of it – Huw Price and CR Hitchcock – clearly distinguished and examined. It is argued that since neither new defence is successful, causation remains essential to understanding means-end agency.     

Kant,Reichenbach, and the Fate of A Priori Principles

Abstract: This article contends that the relation of early logical empiricism to Kant was more complex than is often assumed. It argues that Reichenbach's early work on Kant and Einstein, entitled The Theory of Relativity and A Priori Knowledge (1920) aimed to transform rather than to oppose Kant's Critique of Pure Reason. One the one hand, I argue that Reichenbach's conception of coordinating principles, derived from Kant's conception of synthetic a priori principles, offers a valuable way of accounting for the historicity of scientific paradigms. On the other hand, I show that even Reichenbach, in line with Neo‐Kantianism, associated Kant's view of synthetic a priori principles too closely with Newtonian physics and, consequently, overestimated the difference between Kant's philosophy and his own. This is even more so, I point out, in the retrospective account logical empiricism presented of its own history. Whereas contemporary reconstructions of this history, including Michael Friedman's, tend to endorse this account, I offer an interpretation of Kant's conception of a priori principles that contrasts with the one put forward by both Neo‐Kantianism and logical empiricism. On this basis, I re‐examine the early Reichenbach's effort to accommodate these principles to the paradigm forged by Einstein.     

Hardware,Software, Humans: Truth,Fiction and Abstraction

We start with a example of assembler programming, and show how even at this low level the structure of the programming language does not directly mirror the structure of the hardware, but that it is also decisively influenced by the human practices surrounding computer use, and that assembly language gives a view of the hardware which is accommodated to human interests and capabilities. We give several historical examples and illustrate the changing pattern of mutual accommodation between human practices and computer technology, and argue for a more explicitly dialectical and critical approach to the history and philosophy of programming.