‘There is no brute world,only an elaborated world’: Merleau-Ponty on the intersubjective constitution of the world

In his later works, Merleau-Ponty proposes the notion of ‘the flesh’ (la chair) as a new ‘element’, as he put it, in his ontological monism designed to overcome the legacy of Cartesian dualism with its bifurcation of all things into matter or spirit. Most Merleau-Ponty commentators recognise that Merleau-Ponty's notion of ‘flesh’ is inspired by Edmund Husserl's conceptions of ‘lived body’ (Leib) and ‘vivacity’ or ‘liveliness’ (Leiblichkeit). But it is not always recognised that, for Merleau-Ponty, the constitution of the world of perception, the problem of embodiment or incarnation, is at the very same time one with the problem of the experience of others in what Husserl called Einfühlung or Fremderfahung and indeed one with the problem of the constitution of the commonly shared world ‘for all’. As Merleau-Ponty put it in his late essay ‘The Philosopher and His Shadow’ in Signs, ‘the problem of Einfühlung, like that of my incarnation, opens on the meditation of sensible being, or, if you prefer, it betakes itself there’. In other words, the problem of the apprehension of the other is part of the overall apprehension of the transcendent world. In this paper I want to meditate on the relations between embodiment, experience of others, and experience of the world in Merleau-Ponty's philosophy. I will take particular note, as in the title of this presentation, of the claim made by Merleau-Ponty in The Visible and the Invisible that ‘there is no brute world, only an elaborated world’ (il n'y a pas de monde brut, il n'y a qu'un monde élaboré).     

The end of History or the end of Democracy? National identity and the future of the nation‐state

Two alternative scenarios on the future of the nation state are presented in order to discuss the concepts of national identity as well as of political system legitimacy. At the core is the question to what extent the nation state will become obsolescent if not obsolete as a function of international interdependence. Fukuyama considers national identity a cultural phenomenon alien to democracy as the ultimate form of government. Guéhenno, in contrast, believes that the erosion of the nation state and of national identity will bring about the end of democracy. The disagreement rests on the assumption whether the political systems will be able to retain their autonomy allowing them to maintain or expand individual liberty and collective freedom.     

“The end of history ” and the fate of the philosophy of history

The “end of history” by Fukuyama is mainly based on Hegel’s treatise of the end of history and Kojeve’s corresponding interpretation. But Hegel’s “end of history” is a purely philosophical question, i.e., an ontological premise that must be fulfilled to complete “absolute knowledge.” When Kojeve further demonstrates its “universal and homogeneous state,” Fukuyama extends it into a political view: The victory of the Western system of freedom and democracy marks the end of the development of human history and Marxist theory and practice. This is a misunderstanding of Hegel. Marx analyzes, scientifically, the historical limitation of Western capitalism and maintains, by way of a kind of revolutionary teleology, the expectation of and belief in human liberation, which is the highest historical goal. His philosophy of history is hence characterized by theoretical elements from both historical scientificalness and historical teleology.     

The legalization of the school psychologists’ world

Discusses the increasing tendency of legal rules to shape school psychologist's conduct. Court cases, legislation, and empirical studies treating with this issue are analyzed. The article suggests that “the legalization of the school psychologist's world” may afford an opportunity to reshape, in more “non-formal” and collegial ways, relationships with other school professions, students, and parents.     

Christianity in the world of Japan’s religions: reception,incorporation, separation

This article traces three key themes in the encounter of Christianity with Japanese culture: namely, reception, incorporation and separation. It argues that these three can also be traced in the much longer engagement of Buddhism with Japan, and that their complex interaction is a helpful way of understanding the tension of inner and outer in Japanese Christian experience.     

What in the world is weakness of will?

At least since the middle of the twentieth century, philosophers have tended to identify weakness of will with akrasia—i.e. acting, or having a disposition to act, contrary to one’s judgments about what is best for one to do. However, there has been some recent debate about whether this captures the ordinary notion of weakness of will. Richard Holton claims that it doesn’t, while Alfred Mele argues that, to a certain extent, it does. As Mele recognizes, the question about an ordinary concept here is one apt for empirical investigation. We evaluate Mele’s studies and report some experiments of our own in order to investigate what in the world the ordinary concept of weakness of will is. We conclude that neither Mele nor Holton (previously) was quite right and offer a tentative proposal of our own: the ordinary notion is more like a prototype or cluster concept whose application is affected by a variety of factors.     

The beginning of the end for chimpanzee experiments?

The advanced sensory, psychological and social abilities of chimpanzees confer upon them a profound ability to suffer when born into unnatural captive environments, or captured from the wild – as many older research chimpanzees once were – and when subsequently subjected to confinement, social disruption, and involuntary participation in potentially harmful biomedical research. Justifications for such research depend primarily on the important contributions advocates claim it has made toward medical advancements. However, a recent large-scale systematic review indicates that invasive chimpanzee experiments rarely provide benefits in excess of their profound animal welfare, bioethical and financial costs. The approval of large numbers of these experiments – particularly within the US – therefore indicates a failure of the ethics committee system. By 2008, legislative or policy bans or restrictions on invasive great ape experimentation existed in seven European countries, Japan, Australia and New Zealand. In continuing to conduct such experiments on chimpanzees and other great apes, the US was almost completely isolated internationally. In 2007, however, the US National Institutes of Health National Center for Research Resources implemented a permanent funding moratorium on chimpanzee breeding, which is expected to result in a major decline in laboratory chimpanzee numbers over the next 30 years, as most are retired or die. Additionally, in 2008, The Great Ape Protection Act was introduced to Congress. The bill proposed to end invasive research and testing on an estimated 1,200 chimpanzees confined within US laboratories, and, for approximately 600 federally-owned, to ensure their permanent retirement to sanctuaries. These events have created an unprecedented opportunity for US legislators, researchers, and others, to consider a global ban on invasive chimpanzee research. Such a ban would not only uphold the best interests of chimpanzees, and other research fields presently deprived of funding, but would also increase the compliance of US animal researchers with internationally-accepted animal welfare and bioethical standards. It could even result in the first global moratorium on invasive research, for any non-human species, unless conducted in the best interests of the individual or species.     

Is the world a just place? Countering the negative consequences of pervasive discrimination by affirming the world as just

Two studies (a) explored the role of pervasiveness of discrimination (pervasive vs. rare) in determining targets' responses to discrimination, and (b) examined the extent to which threats to participants' worldview can account, in part, for detrimental effects of pervasive discrimination. As predicted, across both studies, pervasiveness of discrimination moderated the relationship between attributions to prejudice for failure to obtain a job and psychological well-being (depressed affect and state self-esteem). When discrimination was presented as pervasive, attributions to prejudice related to lower state self-esteem and greater depressed affect. When discrimination was portrayed as rare, attributions to prejudice were related to higher state self-esteem and unrelated to depressed affect. Study 2 further showed that being able to affirm the world as just countered the negative consequences of pervasive discrimination, whereas it did not influence responses to discrimination that was perceived as rare.     

“The giving birth of a world”: Fanon,Husserl, and the imagination

This article examines the role of the imagination in Fanon's and Husserl's work in order to rethink Fanon's relationship with Husserlian phenomenology. I begin with an investigation of the oft-overlooked ways in which the imagination appears in Wretched of the Earth. Here, I argue that Fanon puts a great deal of stock in the imagination, ultimately calling upon this faculty in order to presage the novel ways of being, thinking, and acting, which are a recurrent signature of his vision of decolonization. In the latter half of the article, I then offer an account of the decisive methodological significance of the imagination within Husserl's work. Revisiting the methodological infrastructure of phenomenology with Fanonian concerns in mind casts Husserl's project in a surprising new light, bringing to the fore the revolutionary potential of both the epoché and the method of eidetic variation. For at the core of Husserlian methodology lies a resolve to exceed the limits of our present empirical reality—a leitmotiv of Fanon's own thinking. I ultimately show that Fanon's work can thus be imagined as a reactivation, indeed a revolution, inaugurated at the heart of phenomenology and its most basic methodological commitments.     

Reichenbach’s cubical universe and the problem of the external world

This paper is a sympathetic critique of the argument that Reichenbach develops in Chap. 2 of Experience and Prediction for the thesis that sense experience justifies belief in the existence of an external world. After discussing his attack on the positivist theory of meaning, I describe the probability ideas that Reichenbach presents. I argue that Reichenbach begins with an argument grounded in the Law of Likelihood but that he then endorses a different argument that involves prior probabilities. I try to show how this second step in Reichenbach’s approach can be strengthened by using ideas that have been developed recently for understanding causation in terms of the idea of intervention.     

From the “reel” world to the “real” world: subjective experiences of violent fictional entertainment

Fictional violence holds strong appeal for a wide audience. Given this appeal and the public’s concern about it, researchers have extensively investigated whether there is a direct effect of exposure to fictional violence on individuals’ aggressive behaviours. In the present research, we aimed to contribute to the comparatively smaller body of research concerned with factors that motivate individuals to engage with fictional violence. We interviewed 10 adults about their own subjective understanding of the reasons why they engage with fictional violence. We used thematic analysis to explore participants’ talk about their subjective experiences of their motivations. We interpret our findings to indicate that individuals make sense of their engagement with fictional violence as a means to understand the real world, to regulate arousal, and to experience a just world. We discuss the practical implications of these findings and directions for future research.     

What is happening in the world of therapeutic communities?

This overview of the contributions to the special edition illustrates something of how the collection of papers reflects the marginal nature of therapeutic communities, and makes parallels as to how they are forever struggling to survive, yet generate a passion of ideas and intellectual resilience that no project-managed health service can extinguish. It briefly describes the theoretical and geographical terrain covered, and signals how the cross-disciplinary incorporation of congruent ideas can be added to the traditional bedrock of therapeutic community practice. It ends by stating the context of the new, and seemingly successful, organization which assembled these contributions into its inaugural conference – and suggests that the journey could, and ultimate should, go further.     

Seeing the world with the eyes of the outgroup — The impact of perspective taking on the prototypicality of the ingroup relative to the outgroup

The positive effect of perspective taking on favorable attitudes towards stigmatized individuals and outgroups is well established (Batson et al., 1997). We draw on the ingroup projection model (Mummendey & Wenzel, 1999) to better understand the processes underlying this effect. Based on their egocentric perspective, ingroup and outgroup members have different representations of the superordinate group (perspective divergence) so that the ingroup is perceived as more relatively prototypical of the superordinate group, leading to negative outgroup evaluation. We hypothesize that the positive effect of perspective taking on outgroup attitudes is due to a reduction of relative ingroup prototypicality. Across three studies with different manipulations of perspective taking, we found that participants who were taking the perspective of an outgroup member evaluated the outgroup more positively and were less inclined to perceive their ingroup as more relatively prototypical. The effect of perspective taking on outgroup attitudes was mediated by relative ingroup prototypicality.     

Sharing the ‘now’: Heidegger and the temporal co-constitution of world

In this paper I respond to the view that Heidegger is unable to account for the possibility of immediately experiencing others in their concrete particularity. Critics have argued that since Mitsein characterizes Dasein’s mode of being regardless of the presence or absence of others, Heidegger has essentially granted it the status of an a priori category. In doing so, they argue, Heidegger reduces the other to a mere interchangeable token whose uniqueness is subsumed under the generality of the established category. In contrast, I argue that the Heideggerian ‘a priori’ must be understood as a living responsiveness to particularity, not a top-down imposition of abstract categoriality. The argument further shows that this responsiveness must be understood in terms of temporal particularity. The bulk of the paper then demonstrates the nature of such responsiveness when it is the temporal particularity of the other Dasein that is being encountered. I show that such encounters are a necessary condition for the possibility of world time and the worldly space of shared significance. Because my encounter with the other Dasein is a direct experience of her originary temporality—the fundamental expression of her concrete care-defined way of being—such encounters are not simple subsumptions of the other to an a priori category. They are, rather, a temporal responsiveness to the unique mode of intuitive givenness characterizing other Dasein.

The (social) construction of the world – at the crossroads of Christianity and Humanism

Abstract

In early modem philosophy the motive of logical creation emerged in reaction to the Greek-Medieval legacy of a realistic metaphysics. The dominant nominalistic trends of thought since Thomas Hobbes and Inimanuel Kant explored its rationalistic implications. The latter drew the radical (humanistic) conclusion that the laws of nature are present in human thought a priori (i.e. before all experience). The irrationalistic side of nominalism emphasized the uniqueness and individuality of events - thus leading to the historicism of the 19th century and the subsequent linguistic turn. Kant influenced Husserl who, in turn, provided the point of departure for the ideas of Schutz, Berger and Luckmaim - compare the joint work of Berger and Luckmann: Social construction of reality (1967). The contemporary “postmodem” idea that we create the world in which we live (either through thought, through language or through social practices) merely continues core elements of (early) modem philosophy.

The underlying idea of autonomy highlights the difference between modern Humanism and a Christian view of reality, for in the latter human subjectivity is appreciated as being correlated with universal and constant principles that can only assume a positive shape through human activities of positivization (form-giving). The autonomy ideal of modern Humanism reifies the typical human freedom to positivize underlying principles. At the same time this reification on the one hand collapses the distinction between conditions and being conditioned and on the other it does not provide a basis for supra-individual standards of behaviour.     

The criticism of medicine at the end of its “golden age”

Theoretical Medicine and Bioethics - Medicine is increasingly subject to various forms of criticism. This paper focuses on dominant forms of criticism and offers a better account of their normative...     

Color appearance and the end of Hering’s Opponent-Colors Theory

Hering’s Opponent-Colors Theory has been central to understanding color appearance for 150 years. It aims to explain the phenomenology of colors with two linked propositions. First, a psychological hypothesis stipulates that any color is described necessarily and sufficiently by the extent to which it appears reddish-versus-greenish, bluish-versus-yellowish, and blackish-versus-whitish. Second, a physiological hypothesis stipulates that these perceptual mechanisms are encoded by three innate brain mechanisms. We review the evidence and conclude that neither side of the linking proposition is accurate: the theory is wrong. We sketch out an alternative, Utility-Based Coding, by which the known retinal cone-opponent mechanisms represent optimal encoding of spectral information given competing selective pressure to extract high-acuity spatial information; and phenomenological color categories represent an adaptive, efficient, output of the brain governed by behavioral demands.