Form symbolism, analogy, and metaphor

Simple forms, such as a square and a circle, can be symbolic; for example, a square can be deemed to behard and a circle to besoft. The relation between form symbolism and the comprehension of metaphors and analogies was studied in three experiments. Subjects were asked to rate matches between terms such assoft andhard andcircle andsquare as symbols (Experiment 1), metaphors (Experiment 2), and analogies (Experiment 3). The results show that a highly rated symbolic relation could be a poorly rated metaphorical relation. Ratings of analogies were similar to ratings of symbols. We argue that apt metaphors, analogies, and symbolic forms claim that the vehicle and the topic of the comparisons have common features, but that metaphoric representation entails more common features than does either symbolism or analogy, because metaphor requires that the vehicle be an especially apt example of a superordinate class. Thus, metaphor is a particularly strong claim about common features shared by the topic and the vehicle.     

The ‘true religion’ of the sceptic: Penelhum reading Hume's Dialogues

According to Terence Penelhum, Philo's confession in the last part of Hume's Dialogues Concerning Natural Religion reveals on the side of the author a reconciliatory and pacifying attitude towards the liberal moderate clergy of his days. This article investigates whether another reading of this intriguing text is not more appropriate. It defends the idea that Philo's speeches and Cleanthes' reactions to it in the last part of the Dialogues reveal on Hume's side an attitude of mild despair and isolation towards the religious culture of eighteenth-century Scotland, in both its orthodox and more moderate form.     

Materialism and ‘the soft substance of the brain’: Diderot and plasticity

ABSTRACT

Materialism is the view that everything that is real is material or is the product of material processes. It tends to take either a ‘cosmological’ form, as a claim about the ultimate nature of the world, or a more specific ‘psychological’ form, detailing how mental processes are brain processes. I focus on the second, psychological or cerebral form of materialism. In the mid-to-late eighteenth century, the French materialist philosopher Denis Diderot was one of the first to notice that any self-respecting materialist had to address the question of the status and functional role of the brain, and its relation to our mental life. After this the topic grew stale, with knee-jerk reiterations of ‘psychophysical identity’ in the nineteenth-century, and equally rigid assertions of anti-materialism. In 1960s philosophy of mind, brain–mind materialism reemerged as ‘identity theory’, focusing on the identity between mental processes and cerebral processes. In contrast, Diderot’s cerebral materialism allows for a more culturally sedimented sense of the brain, which he described in his late Elements of Physiology as a ‘book – except it is a book which reads itself’. Diderot thus provides a lesson for materialism as it reflects on the status of the brain, science and culture.     

Does John Henry Newman Have a Theo‐Drama?

The essay surveys Newman's work in literary drama, from an early essay on Aristotle's Poetics to his adaptation of Roman comedies for production at the Oratory School, in order to approach his affinities with Hans Urs von Balthasar's theological dramatic theory. Newman does not find a Balthasarian theo‐drama via literary drama – perhaps because he was not properly exposed to medieval religious drama – but scattered dramatic analogies in his history writing suggest that he undertakes a theo‐drama in that genre. Von Balthasar and Newman employ dramatic analogies to reject chiliastic apocalyptic and foster ‘keromatic’ apocalyptic.     

THE CHRISTIAN'S DILEMMA: ORGANICISM OR MECHANISM?

Is organicism inherently Christian‐friendly, and for that matter, is mechanism inherently religion nonfriendly? They have tended to be, but the story is much more complicated. The long history of the intertwined metaphors of nature taken as an organism, versus that of nature as a machine, reveals that both metaphors have flourished in the endeavors of philosophers, scientists, and persons of faith alike. Different kinds of Christians have been receptive to both organicist and mechanistic models, just as various kinds of nonreligious scientists have been receptive to both holistic and machine metaphors. Although, it is true, organicism has been generally more attractive to persons of faith than mechanism (and vice versa), an overview of the rich and varied history of allegiances to these metaphors—religious and nonreligious alike—shows that debate is much more interesting and complex. A brief inspection of conversation surrounding recent scientific discoveries shows that this debate between metaphors is still very much alive today.     

Cares,Identification, and Agency Reductionism

Reductionists about agency maintain that an agent's causing something is reducible to states and events involving the agent causing something. Some worry that reductionism cannot accommodate robust forms of agency, such as self‐determination. One reductionist answer to this worry, which I call ‘identification reductionism,’ contends that self‐governing agents are identified with certain attitudes, and so these attitudes causing a decision count as the agent's self‐determining the decision. I argue that a prominent species of identification reductionism developed by Harry Frankfurt, Agnieszka Jaworska, Jeffrey Seidman, and David Shoemaker – according to which an agent is identified with his (deepest) cares – is inadequate.     

Hume's Experimental Method

In this article I attempt to reconstruct David Hume's use of the label ‘experimental’ to characterise his method in the Treatise. Although its meaning may strike the present-day reader as unusual, such a reconstruction is possible from the background of eighteenth-century practices and concepts of natural inquiry. As I argue, Hume's inquiries into human nature are experimental not primarily because of the way the empirical data he uses are produced, but because of the way those data are theoretically processed. He seems to follow a method of analysis and synthesis quite similar to the one advertised in Newton's Opticks, which profoundly influenced eighteenth-century natural and moral philosophy. This method brings him much closer to the methods of qualitative, chemical investigations than to mechanical approaches to both nature and human nature.     

Austin on knowing

Philosophical anthropology is a broad‐gauged study of man drawing on the findings of empirical sciences and the humanities. The paper is intended as a tribute to one of the pioneers in this field. The first part outlines central features of Plessner's conception, focusing on man's instinctual deficiency and his ‘eccentric position’ in the world; man from this perspective is an ‘embodied’ creature in the dual sense of experiencing the world through his bodily organs and of ‘having’ a body and being able to reflect on his mundane situation. In social terms the perspective implies that man can find himself only through embodiment in institutional settings and role patterns ‐ settings which, however, remain open to reinterpretation and revision. Subsequently Plessner's outlook is compared and contrasted with alternative views of the human condition. According to Gehlen, man's instinctual deficiency an openness need to be corrected through institutional stability and the standardization of role structures. Reviewing leading writings of the ‘counter‐culture’, a final section explores contemporary anti‐institutional trends which see man as a fugitive from social constraints and his search for self‐fulfilment as antithetical to role patterns.     

The men's movement: Substance and significance for mainstream men

Abstract

The men's movement has a breadth and significance for mainstream men, too little evidenced. This paper provides a historical review of the men's movement and presents implications for mainstream men. Four themes in the men's movement are identified: 1) men adopting a feminist philosophy, 2) fathers with equal rights interest in divorce, 3) men supportive of gay rights, and 4) mythopoetic men. Implications for mainstream men and emotional health are considered for each theme within the Men's Movement. Finally, it is argued that each time a man struggles to balance his work with his family, his anger with his pain and his power with his care, he is an active participant in the men's movement.     

Student essay competition prize winner a study of the breaking and remaking of affectional bonds

Abstract

This essay was originally presented as the author's final clinical essay for the Advanced Diploma in Psychodynamic Counselling run by the WPF (North) in conjunction with the Tuke Centre, York. It is a reflection on a year's counselling undertaken with a young man struggling with angry and violent impulses which threatened to wreck his relationship with his partner and their children. The work draws on psychoanalytic and attachment theories and examines the process involving client and counsellor as two men working together on issues of loss, relationship and intimacy.     

Jón Arason, ‘the last Icelander’ and the Coming of the Reformation to Iceland

Abstract

The subject of this study, Jón Arason, the last Catholic bishop of Iceland until the modern era, was executed with his two sons in 1550. His legacy is ambiguous; venerated in a Lutheran country as a nationalist hero, but also described by some commentators as illiterate, yet revered by others as the greatest poet of his age. The article will examine this legacy in light of contemporary evidence in order to demonstrate that Arason's life exemplifies much about an overlooked aspect of the Reformation on the fringes of Europe. In addition, because of Iceland's position as part of the Norwegian kingdom under Danish rule, Arason's career exemplifies much about the growth of the modern state. Although a bishop, he provides an interesting example of a medieval chieftain's struggle against the form of direct rule that was an inevitable feature of the developing modern empire.     

Misunderstanding metaphor: What's the problem?

In order to investigate the potential difficulties posed by task demands and by surface features of metaphorical sentences, children aged 6, 7, and 9 years were presented with metaphorical grounds encoded in five alternative linguistic forms: predicative metaphors, topicless metaphors, similes, analogies, and riddles. The task demands posed by comprehension of predicative metaphors proved greater than those posed by topicless metaphors, suggesting that it is more difficult to specify the similarity between two given terms than it is to generate a missing term. When topicless metaphors were rewritten either in an explicit analogic form or in the form of a riddle, comprehension was increased; however, when predicative metaphors were rewritten as similies, the addition of the term “like” to make clear the similarity relationship between the two terms failed to elevate understanding.     

Epistemological Metaphors and the Nature of Philosophy

Abstract: This article examines some of the most important metaphors and analogies that epistemologists have used to discuss the structure and validity of knowledge. After reviewing foundational, coherentist, and other metaphors for knowledge, we discuss the metaphilosophical significance of the prevalence of such metaphors. We argue that they support a view of philosophy as akin to science rather than poetry or rhetoric.     

Metaphors: How are they different for the poet,the child and the everyday adult?

This paper considers differences and similarities in the way children, poets and everyday adults make and understand metaphors. Samuel Levin (1976, in Pragmatics of language and literature, Amsterdam: North Holland Publishers; and 1979, in Metaphor and thought, Cambridge: Cambridge University Press) has argued that metaphors involve changing concepts of the world rather than shifts in word meanings. His theory rests on the idea that metaphors are to be understood literally and that the poem is a kind of speech act containing an implicit invitation for the reader to enter the poet's world. Werner's (1948, The comparative psychology of mental development, New York: International Universities Press) theory of physiognomic perception is discussed in order to show how childrens' as well as poet's metaphors are meant to be taken literally. While the meaning structure underlying adult and child metaphors is similar the intentionality and boundaries of use may differ for young children. Goffman's (1974, Frame analysis, New York: Harper and Row) theory of frames in discourse is presented in order to explore contexts other than poems in which a metaphor user might issue an invitation for a listener to enter his or her world.     

Post-genomics, between reduction and emergence

It is frequently said that biology is emerging from a long phase of reductionism. It would be certainly more correct to say that biologists are abandoning a certain form of reductionism. We describe this past form, and the experiments which challenged the previous vision. To face the difficulties which were met, biologists use a series of concepts and metaphors - pleiotropy, tinkering, epigenetics - the ambiguity of which masks the difficulties, instead of solving them. In a similar way, the word “post-genomics” has different meanings, depending upon who uses it. Which of these meanings will become dominant in the future is an open question.     

Aleksej Losev's Antiutopia

This article is devoted not only to Losev'sphilosophical works, but also to his fiction,which he created during 1930s and 1940s.Losev's eight books of the 1920s (his``octateuch'') combine into a single whole thatamounts to his philosophy of life and historydepicted in expressive images. At the same timeLosev's ``octateuch'' strikes one as having beenwritten at a single sitting and in a singlestyle, in a genre that can be identified as the``philosophical novel'' having as much right asSpengler's opus to be called an ``intellectualnovel.'' In his prose of the 1930s and 1940sLosev tries with artistic methods to resolvethe philosophical problems which he raised inhis works of the 1920s. Losev's ``octateuch'' andhis fiction are directed against thosecontemporary materialists who seek to embodyPlato's Republic, whom he christens``soil-less nihilist idealist utopians.'' All ofthis leads to the conclusion that Losev'sintellectual novel belongs to a definite andmore specific subgenre. It is undoubtedly ananti-utopia, full of the grotesque. In additionto its scientific and social orientation,Losev's anti-utopia is also religious innature. Thus Losev not only depicts the realconsequences of utopian dreams, but also turnsto the ``life of the artist,'' which is far fromany technological or social utopias but isfilled with another, no less terrifying ornihilistic utopia: that of the non-religiousexistence of the human person. Losev preservedhis anti-utopian and anti-nihilist viewsthrough his late period (1950s–1980s), despitethe care he took not to cross Sovietcensorship. Losev's anti-utopia is the kind ofChristian realism to which he appealedthroughout his life.     

Computers and life styles

There is a relation between people's psychological build‐up and their attraction to computers.

Flexibility and curiosity are essential qualities.

Teamwork must be encouraged and developed, as does creative imagination harnessed to method and discipline.

Semantic and syntactic knowledge are essential for solving computer problems.

The challenge, however, remains: “free man from his machine,” or at any rate, “free him somewhat from his status as slave/master to his slave.”

Keywords: education, computers, ability to adapt, wisdom of man, relations with computers, language     

BOOK REVIEWS

This paper explores R. Jacob Emden's surprising quest for the knowledge of alchemy. This important eighteenth-century rabbinic leader searched for ancient books in the library of Göttingen University, sought living experts and read original alchemical works in German. His sustained interest in alchemy reflects an historical phenomenon far deeper than his personal curiosity. By delving into his forgotten 1736 Igeret bikoret, comparing it to his other writings, and then contextualizing it within contemporary European medical discourse, I wish to use the quarrel between competing medical world views, so typical of the early modern era, to understand R. Jacob Emden's alternative, esoteric path to modernity and the specific ties it reveals between theology, law and medical practice.