A Short Story about the Übermensch: Vladimir Solov'ëv's Interpretation of and Response to Nietzsche's Übermensch

From the 1890s on, the atheist philosopher F. Nietzsche exerted a profound and enduring impact on Russian religious, cultural, and social reality. The religious philosopher V.S. Solov'ëv perceived Nietzsche's thought as an actual threat to Russian religious consciousness and his own anthropological ideal of Divine Humanity. He was especially preoccupied with the idea of the Übermensch since sometwo decades before the Nietzschean Übermensch was popularized in Russia, Solov'ëv had already developed his own interpretation of the sverkhchelovek.     

The Diving Bell Meets the Butterfly: Identity Lost andRe-Membered

Jean Dominique Bauby, former editor of Elle, suffereda stroke to his brain stem that left him with locked-in syndrome. Subsequently, through blinking his left eye, he writes his memoirof this experience, The Diving Bell and the Butterfly. Thispaper explores the meaning of embodiment, especially as one'sbody bears upon one's personal identity. It explores the variouschallenges and threats to selfhood that result from Bauby'sexperience and recounts how Bauby rises to the challenge throughhis memory and imagination.     

Solov'ëvs Letzte Philosophie – Eine Annäherung an Kant?

In his last, uncompleted essayTeoreticheskaja filosofija (1897–1899)Vladimir Solov'ëv seems to acknowledge thecentral statements of Kant's epistemology andphilosophy of subjectivity in a manner whichhas lead many interpretators to think that hewanted to revise substantially his earlierphilosophy. A closer look at Solov'ëv'sarguments show, however, that this is not thecase: his critique of the Cartesian concept ofsubjectivity does not allow him to embraceKantianism, either. So it must be stated thateven Solov'ëv does not, in the last instance,abandon the primarily Anti-Kantian positions ofRussian idealism.     

Acting and Enacting: A Case Study in the Evolution of Theatrical Performance

Acting in the theatre involves complex psychological processes, commented upon since antiquity by philosophers, and more recently by theatrical theorists. In the early 1990s, the author entered graduate school in drama with the explicit aim of studying the psychology of the theatrical process in vivo.Based on his experiences in three productions, he developed a hypothesis: As actors and their director inhabit a play's text, the play's text inhabits them.The habitation of the play's text becomes manifest in the day-to-day interactions of the actors with each other, and with the director. These interactions often involve transference enactments(Nuetzel, 1995). Unfortunately, those who had been most open with the author requested that he suppress the most compelling data. In this report, the author describes his own experience playing Father Dewis in Sam Shepard's (1981) Buried Childin order to demonstrate the central role of transference enactments in the evolution of theatrical performance.     

Views On Happiness In The Television Series <Emphasis Type="Italic">Ally Mcbeal</Emphasis>: The Philosophy Of David E Kelley

This article contributes to our understanding of popular thinking about happiness by exploring the work of David E Kelley, the creator of the television program Ally McBeal and an important philosopher of happiness. Kelley's major points are as follows. He is more ambivalent than is generally the case in popular philosophy about many of the traditional sources of happiness. In regard to the maxim that money can't buy happiness he gives space to characters who assert that there is a relationship between material comfort and happiness, as well as to those that claim the opposite position. He is similarly ambivalent about the relationship between loving relationships and happiness; and friendships and happiness. In relation to these points Kelley is surprisingly principled in citing the sources that he draws upon in his thinking (through intertextual references to genres and texts that have explored these points before him). His most original and interesting contributions to popular discussions of the nature of happiness are twofold. The first is his suggestion that there is a lot to be said for false consciousness. He presents situations where characters choose wilfully to ignore reality and instead to live in fantasy worlds where they are happy. Rather than condemning such behaviour, Kelley presents it as understandable, attractive and perhaps even heroic. The second is his proposal that happiness should be seen as an effect of bodily performance rather than an expression of the authentic inner self -- if one forces oneself to smile, happiness may follow. Ultimately Ally McBeal presents a multifaceted popular account of the nature of happiness, where the various positions explored cannot all be reconciled; and where ironic ambivalence is the key tone.     

Husserl’s transcendental philosophy and the critique of naturalism

Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism: First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification. Second, naturalism essentially misconstrues consciousness by treating it as a part of the world. Third, naturalism is the inevitable consequence of a certain rigidification of the ‘natural attitude’ into what Husserl calls the ‘naturalistic attitude’. This naturalistic attitude ‘reifies’ and it ‘absolutizes’ the world such that it is treated as taken-for-granted and ‘obvious’. Husserl’s transcendental phenomenological analysis, however, discloses that the natural attitude is, despite its omnipresence in everyday life, not primary, but in fact is relative to the ‘absolute’ transcendental attitude. The mature Husserl’s critique of naturalism is therefore based on his acceptance of the absolute priority of the transcendental attitude. The paradox remains that we must start from and, in a sense, return to the natural attitude, while, at the same time, restricting this attitude through the on-going transcendental vigilance of the universal epoché.

The Melancholy Boy and the Religion of Humor: The Case of S. S. Adams

Drawing on earlier writings (Capps, Men, religion, and melancholia: James, Otto, Jung, and Erikson, 1997, 2004) in which I argue that male melancholia has its origins in the boy’s emotional separation from his mother at age 3–5 years old, and that the three main forms of male religion—honor, hope, and humor—are responses to this loss, I focus in this article on S. S. Adams, the inventor of several practical jokes, as an illustration of the religion of humor. I suggest that Adams, son of Danish immigrants, coped with his melancholia through the invention of practical jokes, including the Dribble Glass, the Razzberry Cushion, and the Joy Buzzer. I contend that these inventions have similar iconic value in the religion of male melancholia to the prayer cards, rosary beads, and votive candles of traditional Christianity. I also propose that the S. S. Adams Factory in Neptune, NJ, USA may be viewed as a pilgrimage site for devotees of male melancholic religion.     

The development of the political philosophy of Merleau-Ponty

This article follows the development of Merleau-Ponty’s political philosophy from his 1947 text, Humanism and Terror, through a number of essays in the Adventures of the Dialectic, to the Preface to Signs published in 1959. It shows the process by which Merleau-Ponty escaped the “grip of marxism” as a philosophy of history. It notes the link between his philosophy of history and the concrete historical events of his times, particularly the Russian Revolution and its degeneration into Stalinism. It suggests a certain analogy between Merleau-Ponty’s reflection on the October Revolution and Kant’s reflection on the French Revolution. The notion of the universal class of the proletariat is the guiding thread in the analyses of both Merleau-Ponty’s proximity to marxism and the process by which he frees himself from its grip. We observe the role that this concept plays in Humanism and Terror and in the essays on Weber and Lukacs in the Adventure of the Dialectic where we eventually see its dissolution. It is argued that Merleau-Ponty arrives at a new conception of historical meaning which is neither totalizing or empiricist. The paper concludes by presenting an outline of the direction that his philosophy of history took after he extricated himself from marxism. This new philosophy took the form of a critical reflection on the role of the “notion of the hero” in 20th century political philosophy in general, particularly in Heidegger and Sartre.

A note on ROC analysis and non-parametric estimate of sensitivity

In the signal detection paradigm, the non-parametric index of sensitivity A′, as first introduced by Pollack and Norman (1964), is a popular alternative to the more traditional d′ measure of sensitivity. Smith (1995) clarified a confusion about the interpretation of A′ in relation to the area beneath proper receiver operating characteristic (ROC) curves, and provided a formula (which he called A′′) for this commonly held interpretation. However, he made an error in his calculations. Here, we rectify this error by providing the correct formula (which we call A) and compare the discrepancy that would have resulted. The corresponding measure for bias b is also provided. Since all such calculations apply to “proper” ROC curves with non-decreasing slopes, we also prove, as a separate result, the slope-monotonicity of ROC curves generated by likelihood-ratio criterion.This revised article was published online in August 2005 with the PDF paginated correctly.     

Birkin's Struggle for Separateness in D. H. Lawrence's Women in Love

In Women in Love, Birkin's fulfilment in the relationship with Ursula Brangwen is presented as the result of a struggle to achieve the separation of his self from a devouring mother image. Lawrence's unconscious fantasies concerning the processes contributing to the achievement of this goal are expressed in his depiction of Birkin's strategies. We can distinguish three different strategies: the homoerotic escape, the direct attack on the devouring mother image and the anal erotic self-assurance. We will analyze the devouring mother concept as well as these strategies and check whether the data related in the novel can fit in psychoanalytic formulations of relations and fantasies concerning the separation-individuation process in infancy and early childhood. Finally, we wonder to what extent the eventual relationship of Birkin with Ursula, presented as a fulfilment, can be conceived as a mature sexual love relation.     

Carnap’s logical empiricism,values, and American pragmatism

Value judgments are meaningless. This thesis was one of the notorious tenets of Carnap’s mature logical empiricism. Less well known is the fact that in the Aufbau values were considered as philosophically respectable entities that could be constituted from value experiences. About 1930, however, values and value judgments were banished to the realm of meaningless metaphysics, and Carnap came to endorse a strict emotivism. The aim of this paper is to shed light on the question why Carnap abandoned his originally positive attitude concerning values. It is argued that his non-cognitivist attitude was the symptom of a deep-rooted and never properly dissolved tension between conflicting inclinations towards Neokantianism and Lebensphilosophie. In America Carnap’s non-cognitivism became a major obstacle for a closer collaboration between logical empiricists and American pragmatists. Carnap’s persisting adherence to the dualism of practical life and theoretical science was the ultimate reason why he could not accept Morris’s and Kaplan’s pragmatist theses that cognitivism might well be compatible with a logical and empiricist scientific philosophy.     

Democracy,Equality and Toleration

In this paper I comment on a recent “letter” by Burleigh Wilkins addressed to nascent egalitarian democracies which offers advice on the achievement of religious toleration. I argue that while Wilkins’ advice is sound as far as it goes, it is nevertheless underdeveloped insofar as his letter fails to distinguish two competing conceptions of toleration – liberal-pluralist and republican-secularist – both of which are consistent with the advice he offers, but each of which yields very different policy recommendations (as can be seen by consideration of The United States v. Lee in America and, I’affaire du foulard in France). I argue that a democratic society of equals must be committed to liberal-pluralist rather than republican-secularist toleration. Some material in this paper is drawn from Catriona McKinnon, Toleration: A Critical Introduction (London: Routledge, 2006). This paper was written during a Fellowship on the Philosophy Program, School of Advanced Study, University of London. I am grateful to the University of York for a sabbatical term, and the Leverhulme Trust for a Study Abroad Fellowship, during which this paper was written. I would like to thank John Horton and Cécile Laborde for very useful written comments, and two anonymous referees for The Journal of Ethics for their reports.     

Romancing the Family: Umberto Eco’s <Emphasis Type="Italic">Baudolino</Emphasis>

Referencing Umberto Eco’s novel Baudolino, the author discusses issues concerning the authenticity of the narrative, specifically the distortions in the story presented to the audience and doubts surrounding the veracity of the tale. The act of narration is associated with the shame caused by the abuse and neglect that is an integral part of this story. The ambivalence of the protagonist—to tell his story and to keep it (and his true identity) concealed—associates narration, a creative act, with lying. Trauma generates the lies and hiddenness as a means of coping with abuse and indifference. In order to deal with the feelings of inadequacy caused by his humble birth, the traumatized protagonist lies: he romanticizes his family origins, the illusion of being the offspring of distinguished parents. His attempt to win the love of the parents, by being both good and all-knowing, is one of the motivating forces of his family romance. Telling lies makes the protagonist omniscient: he is the only one who knows if and when he is telling the truth. Paradoxically, the narrator creates and undermines that image of omniscience by revealing the thought processes of one character while leaving opaque those of the protagonist, and by denying the trueness of the tale affirmed when he presents as objective his own subjective sentiments by indirectly attributing them to the protagonist. The uncertainty that underpins the narration is indicative of the storyteller’s absence. This vacancy structures the work because it allows kindred spirits, nonjudgmental readers (listeners) who willingly suspend disbelief, to enter the world of the narrator. This uncritical participation counters the chaos of the storyteller’s reality, as they create their own new world where the split parental images are united.     

Nathanael West's Miss Lonelyhearts and the Problem of Suffering

Nathanael West's novella Miss Lonelyhearts, the harrowing story of a newspaper advice columnist who struggles to cope with the misery of his correspondents, illustrates the often dramatic challenge of locating meaning in human suffering. Situated in an implicitly nihilistic world in which neither transcendent nor immanent meaning can be taken for granted, the story raises vexing questions about how value and significance can arise and be nourished within a therapeutic relationship. The title character's doomed pursuit of faith and his inability to tolerate and acknowledge human suffering constitute a cautionary tale of spiritual failure in the broadest sense.     

The quiet of the fierce barracuda: masculinity and aggression in Pohnpei, Micronesia

This paper provides historical background on youth violence for the understudied indigenous Micronesian culture of Pohnpei. Aggression has long been of high cultural value for men in Pohnpei. Masculinity was assessed on a man's power and authority (manaman), as generally indicated by his possession of a ranked title within the chiefly hierarchy. For the very highest ones, a man's title was awarded on the basis of matrilineal genealogical connections; for all other titles, more weight was placed on individual achievements (with the help of relatives, undertaken for the chiefs) in the most competitive realms of society—bravery in warfare and prestations (i.e., the offering of valuable gifts that are due to people of high status) at feasts. Masculinity was also assessed in terms of a man's heterosexual prowess. A man's successes in these realms were based on his possession of special knowledge, skills, and other characteristics—but typically, these were carefully secluded from public notice and dramatically revealed only on special occasions. One Pohnpeian proverb states, “The quiet of the fierce barracuda.” Like a barracuda, a man lies quietly in the water, waiting for his prey to appear; when it does, he rises swiftly and surely to the attack.Many changes to Pohnpeian culture have resulted from nearly two centuries of various foreign activities on the island. This paper explores the changes in indigenous masculinity and aggression during early foreign contact by whalers, traders, beachcombers, and missionaries who used Pohnpei as a major port of call; over four successive colonial regimes in Micronesia that had headquarters in Pohnpei; during Japanese militarization of the island in World War II; and in the American rule that quickly followed. The indigenous Pohnpeian cultural notions of masculinity and aggression, with modifications over these centuries of contact, are ones that Pohnpeians carry with them in diaspora, primarily to the United States, especially in the more developed Pacific Islands located nearby, such as Guam and Hawai'i.     

Wittgensteinian Pedagogics: Cavell on the Figure of the Child in the Investigations

This paper discusses Stanley Cavell's approach to the Investigations,focusing upon his essay – `Notes and Afterthoughts on the Opening ofWittgenstein's Investigations'. First, the paper investigates the waysin which Cavell makes central the figure and `voice' of the child to hisreading of the opening of the Investigations. Second, it argues thatCavell's Notes provides a basis for a Wittgensteinian pedagogics,for not only does it hold up the figure of the child as central to the Investigations but it does so in a philosophical style that, thoughdistinctively Cavell's own, comes closest to the spirit of philosophizing inWittgenstein's sense. Third, the paper concludes by discussing the complexvocal and figural structure of the Investigations which serves tohighlight different aspects of the figure of the child and the child's `voice'.     

A critical review of theS/L reliability index

The meaning and properties of a commonly used index of reliability, S/L,were examined critically. It was found that the index does not reflect any conventional concept of reliability. When used for an identical behavioral observation session, it is not statistically correlated with other reliability indices. Within an observation session, the standardizing measure of Lis beyond the control of the investigator. Furthermore, the reason for the choice of Las the standard is unclear. The role of chance agreement in S/Lis not known. The exact interpretation of the index depends on which observer reports L.Overall the conceptual and mathematical meaning of S/Lis dubious. It is suggested that the S/Lindex should not be used until its nature is shown to be a measure of reliability. Other approaches such as the intraclass correlations and generalizability coefficients should be used instead.The authors are indebted to Johnny Matson for his critique of an earlier version of this paper.     

"以生言性"的传统与孟子性善论

This article analyses the tradition of “articulating xing in terms of sheng” and related other expressions, and also examines the debate between Mencius and Gaozi concerning “xing is known by sheng.” It claims that while Mencius’ “human nature is good” discourse is influenced by the interpretive tradition of “articulating xing in terms of sheng”, Mencius also transcends and develops this tradition. Therefore it is only when Mencius’ views about the goodness of human nature are understood in the context of this interpretive tradition that his ideas can be fully understood. Utilizing this framework, the Confucian understanding of rights is then explored. Translated by Andrew Lambert from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (7): 36–42     

Meeting in the House of Callias: Rhetoric and Dialectic

The purpose of this paper is to briefly describe and compare the original goals and perspectives of both rhetoric and dialectic in theory and in practice. Dialectic is the practice and theory of conversations; rhetoric that of speeches. For theory of dialectic, this paper will turn to Aristotle's Topics and Sophistical Refutations; for theory of rhetoric, to his Rhetoric. Thus it will appear that rhetoric and dialectic are pretty close. Yet, on the other hand, there is a long tradition of mutual antagonism. The paper tries to summarize the common features of, as well as the differences between, the two. To get a taste of both dialectic and rhetoric in practice the reader is invited to enter the House of Callias, as we know it from Plato's Protagoras. After this visit there remains no doubt that rhetoric and dialectic are intertwined on the level of practice. Moreover, we may look forward to their integration on the level of theory.     

The Brothers Karamazov: Dostoevskij’s Hosanna

The novel The Brothers Karamazov shows the spiritual rebirth of man and society. At first the world of the town Skotoprigon’evsk is depicted as heathen and even demonic, where everyone is in search of earthly justice, forgetting about love and losing a connection to God; here the theme of orphanhood is dominant. The second half of the novel is dominated by the image of the Holy Trinity, the symbol of mutual love and unity. The human world, according to Dostoevskij, cannot be divided into adults and children, the guilty and the innocent, insofar as all can freely participate in the redemption of humanity’s sin (like Christ, the paragon of innocence). If all people are God’s children, death does not have power over them. Upon completing his final novel Dostoevkskij wrote: “my Hosanna has passed through a big crucible of doubt.” The Brothers Karamazov is Dostoevskij’s Hosanna. Translated by Robert Bird