WHY PRACTICE PHILOSOPHY AS A WAY OF LIFE?

This essay explains why there are good reasons to practice philosophy as a way of life. The argument begins with the assumption that we should live well but that our understanding of how to live well can be mistaken. Philosophical reason and reflection can help correct these mistakes. Nonetheless, the evidence suggests that philosophical reasoning often fails to change our dispositions and behavior. Drawing on the work of Pierre Hadot, the essay claims that spiritual exercises and communal engagement mitigate the factors that prevent us from living in accordance with our conceptions of the good life. So, many of us have reasons to engage in philosophical reasoning along with behavioral, cognitive, and social strategies to alter our behavior and attitudes so that they’re in line with our philosophical commitments. In these respects, many of us should practice philosophy as a way of life.     

LEIBNIZ’S PHILOSOPHY AS A WAY OF LIFE?

The main concern of this essay is to make a case for the thesis that Leibniz conceived of his philosophy as a way of life in something like the sense articulated in the works of Pierre Hadot. On this view, philosophy was a type of conduct, or a mode of existing-in-the-world, which had to be practised at each instant, with the goal of transforming the whole of the individual’s life. The essay also serves as an introduction to some of the main themes in Hadot’s work. While it includes a brief discussion of a number of the central components of Leibniz’s philosophy conceived as a way of life, the essay does not aim to do so in great detail. Rather, it offers a manifesto and initial road map.     

PERSONAL ATTITUDES OR STRUCTURAL FACTORS? A CONTEXTUAL ANALYSIS OF BREASTFEEDING DURATION

A personal attitudes model (i.e., infant feeding choices are based on personal attitudes primarily) and a structural factors model (i.e., feeding choices are shaped by the structural contexts of women's lives, as much as personal attitudes) of women's breastfeeding behavior were tested by surveying a longitudinal sample of 548 mostly European American women recruited for the Wisconsin Maternity Leave and Health Project. Personal attitudes (enjoyment of breastfeeding, gender-role attitudes, and work and family salience) accounted for half as much variance in breastfeeding duration for women who were employed outside the home compared to those who were not. For women employed outside the home, both structural variables (length of maternity leave and workplace flexibility) and personal attitudes predicted duration. These results have implications for how we construct the issue of women's breastfeeding decisions.     

IS BAR-HOLDING WITH NEGATIVE REINFORCEMENT PREPARATORY OR PERSEVERATIVE?

Three of four white rats learned to press first one bar and then another to escape or avoid electric shocks. Cumulative bar-holding-time records showed that holding occurred frequently on the second bar but hardly ever on the first, indicating that bar-holding is more "perserverative" than "preparatory". The response chain, first-bar press second-bar press, was more easily established by a forward than by a backward chaining procedure.     

INTERNISTS OF THE MIND OR PHYSICIANS OF THE SOUL: DOES PSYCHIATRY NEED A PUBLIC PHILOSOPHY?

Although psychiatry is interested in what both body and mind contribute to behavior, it sometimes emphasizes one more than the other. Since the early 1980s, American psychiatry has shifted its interest from mind and psyche to body and brain. Neuroscience and psychopharmacology are increasingly at the core of psychiatry. Some experts claim that psychiatry is no longer interested in problems in living and positive goals such as mental health, happiness, and morality but rather has narrowed its focus to mental disorders addressed with psychotropic drugs. In view of this trend, psychiatry needs to confront two questions in social philosophy. If it is no longer directly concerned with health and happiness, how does it relate to these positive goals? And how does it relate as a medical institution to religious institutions, schools, and other organizations that directly promote health, happiness, morality, and the purposes of life? It is not enough for psychiatry to renounce its moral role; its practices still shape cultural values. Psychiatry should take more responsibility for developing a public philosophy that addresses these issues.     

KUZGUNCUK AS A VILLAGE OF MUTUAL RESPECT AND HARMONY: MYTH OR REALITY?

My research concentrates on the Jews of Istanbul and especially on the Kuzguncuk neighbourhood. My aim is to understand the changes within the social structure of the Jewish community of Turkey and its relationship with the dominant Muslim society. Different from other important Jewish neighbourhoods of Istanbul such as quarters in Balat, Haskoy and Galata-Pera district, Kuzguncuk is known as the “village of harmony” and a “place in which all religious and ethnic groups live in peace, harmony and mutual respect”. In this article, I try to answer the question of whether this is a myth or the real experience of Kuzguncuk. Whether a myth or a real experience, can it be a model for people “living together in peace and harmony”? I will also explore the situation of Jews after the foundation of the Turkish republic. In order to understand the changing structure of Jews of Kuzguncuk, I conducted interviews with seven actual and former residents of Kuzguncuk, who now live in Israel, Kuzguncuk and other districts of Istanbul.     

MORPHINE TOLERANCE AS A FUNCTION OF RATIO SCHEDULE: RESPONSE REQUIREMENT OR UNIT PRICE?

Key pecking by 3 pigeons was maintained by a multiple fixed-ratio 10, fixed-ratio 30, fixed-ratio 90 schedule of food presentation. Components differed with respect to amount of reinforcement, such that the unit price was 10 responses per 1-s access to food. Acute administration of morphine, l-methadone, and cocaine dose-dependently decreased overall response rates in each of the components. When a rate decreasing dose of morphine was administered daily, tolerance, as measured by an increase in the dose that reduced response rates to 50% of control (i.e., the ED50 value), developed in each of the components; however, the degree of tolerance was smallest in the fixed-ratio 90 component (i.e., the ED50 value increased the least). When the l-methadone dose-effect curve was redetermined during the chronic morphine phase, the degree of cross-tolerance conferred to l-methadone was similar across components, suggesting that behavioral variables may not influence the degree of cross-tolerance between opioids. During the chronic phase, the cocaine dose-effect curve shifted to the right for 2 pigeons and to the left for 1 pigeon, which is consistent with predictions based on the lack of pharmacological similarity between morphine and cocaine. When the morphine, l-methadone, and cocaine dose-effect curves were redetermined after chronic morphine administration ended, the morphine and l-methadone ED50s replicated those obtained prior to chronic morphine administration. The morphine data suggest that the fixed-ratio value (i.e., the absolute output) determines the degree of tolerance and not the unit price.     

TRANSCENDENTALISM OR EMPIRICISM? A DISCUSSION OF A PROBLEM RAISED IN E. O. WILSON'S BOOK CONSILIENCE

Abstract. E. O. Wilson writes that the “choice between transcendentalism and empiricism” is this century's “version of the struggle for men's soul” (1998, 240). The transcendentalist argues for theism—that there is a God, a creator of the world. The empiricist instead makes the point that the notion of God, including morality and ethics, are adaptive structures of human evolution. Before entering the debate of the transcendentalist/empiricist controversy I analyze how things exist and suggest that all that is exists as united diversity, as identity in difference. I argue that oneness by itself is intangible because wholes are concrete only through their tangible parts. I briefly discuss this understanding of existence in the realm of art to show that transcendence and immanence are not mutually exclusive but constitute each other. I conclude that existence, the hypostasis of unity in diversity, might be seen as a gift from absolute existence. In this view, the world might reveal itself as a gift that reflects the trinitarian existence of the Giver.     

ARE PERSONS WITH NERVOUS HABITS NERVOUS? A PRELIMINARY EXAMINATION OF HABIT FUNCTION IN A NONREFERRED POPULATION

In this study, 44 individuals were exposed to three conditions (anxiety, bored, and neutral) while being covertly videotaped. The videotapes were then scored for the occurrence of five classes of habits including hair, face, and object manipulation; object mouthing; and repetitive movement of the limbs. Results showed that hair and face manipulation increased during the anxiety condition, whereas object manipulation increased in the bored condition. The implications of this research are discussed.     

PERCEIVING NATURAL EVIL THROUGH THE LENS OF DIVINE GLORY? A CONVERSATION WITH CHRISTOPHER SOUTHGATE

Finding a way to come to terms with the disvalues in the evolutionary world is a particular challenge in the light of Neo‐Darwinian theories. In this article I trace the shift in Christopher Southgate's work from a focus on theodicy to a theologian of glory. I am critical of his rejection of the tradition of the Fall, his incorporation of disvalues into the work of divine Glory, and the specific theological weight given to scientific content. I offer a critique of Holmes Rolston III's approach to the valuation of nature that I believe has influenced Southgate's theology. Constructively, I offer an alternative that seeks to recover an understanding of the origin of evil and the Adamic event that draws on the work of Paul Ricoeur. I also draw on the work of anthropologist Tim Ingold for an alternative philosophical approach to evolution which opens up a space for a recovery of the concepts of creaturely Sophia and shadow Sophia in the work of Sergius Bulgakov.     

A SCIENTIST AND A THEOLOGIAN SEE THE WORLD: COMPROMISE OR SYNTHESIS?

Abstract. A scientist (for whom the world is the universe) and a theologian (for whom the world is planet Earth) engage in dialogue, not contrived Platonic or Galilean dialogue, but true bidisciplinary dialogue that strives for higher viewpoint. S: Is the preservation of the human species a primary human responsibility? T: It may be a responsibility we share with God. S: The human species has a limited future if confined to the planet Earth. We must diversify our habitat by colonizing space. T: We are responsible for other life on the planet as well. The discussants conclude that besides protecting Earth ecologies, we should create new ecologies in space.