I-ness and Otherness: A review of Dan Zahavi's Self-Awareness and Alterity

Continental Philosophy Review -     

A Phenomenological Investigation: Microaggressions and Counselors-in-Training

Counselor educators are charged with the responsibility of assisting counselors–in–training to gain knowledge about injustice and inequity in society. Individuals experience oppression and privilege in different ways depending on their identities of marginalized or majority status. This study examined microaggressions using written and photographic journals from 24 counselors–in–training through the lens of phenomenology. Participants identified four overarching themes in describing their experiences with microaggressions: denial, dismay, awareness, and action. Implications for training and future research are discussed.     

Ethics,Alterity, and Psychotherapy: A Levinasian Perspective

Current psychologies of religion reflect the modernist context in which they are situated. Religion is reduced to what is researchable, generalizable, individual and “thin.” This essay suggests that a psychology of religion which takes seriously the implications of Emmanuel Levinas’s emphasis on ethics and the alterity of the Other would result in a different model of psychotherapy. Levinas’s view of the Other as the trace of the transcendent radically changes our understanding of the client within the therapeutic relationship. Levinas begins with ethics and so healing would be, by implication, an ethical enterprise. In a highly secularized, individualized, objectivized culture, a therapy which recognizes the sacred, which models how to view the Other as transcendent, and which does not presume to know, is a gift to the client.     

诠释的现象学考察与伦理学批判

诠释的现象学考察旨在呈现诠释的原始发生,诠释者何以有意愿和能力对不再是的文本和正在是的行为进行解释和证明;而诠释的伦理学批判则追问诠释行为的正当性基础、追问诠释文本行为的真实动机。对不再是的文本进行诠释目的在于基于本义、中介转义以开出新义,其后果只对诠释者有效,并不影响和决定他者的思考与行动;对正在是的行为进行诠释,可有当事者诠释和旁观者诠释两种,前者旨在辩护和证明,后者旨在反思和批判。实质上,作为旁观者的诠释已是公共舆论,是对公共善的追求,并以此对背离或解构公共善之显失公正行为展开反思与批判。实现从技艺诠释学向实践诠释学的转向,不仅仅是理论的旨归,更是一种强烈的价值诉求。     

Situationism,Manipulation, and Objective Self-Awareness

Among those taking the implications of situationism seriously, some have suggested exploiting our tendency to be shaped by our environments toward desirable ends. The key insight here is that if experimental studies produce reliable, probabilistic predictions about the effects of situational variables on behavior—for example, how people react to the presence or absence of various sounds, objects, and their placement—then we should deploy those variables that promote prosocial behavior, while avoiding or limiting those that tend toward antisocial behavior. Put another way, some have suggested that we tweak situations to nudge or influence others toward good behavior. A question arises: Isn’t this manipulative? In this paper, I describe some existing proposals in the literature and consider the manipulation worry. Drawing on classical Confucian ethics, I argue that, when all is considered, it is chimerical to think we can refrain from influencing or manipulating others. We must rather accept that influence (whether intended or not) is part of social existence. Once we accept this, the only remaining question is how to influence others. I suggest that this should make us conceive ourselves in an objective fashion.     

Test Anxiety, Self-Awareness, and Cognitive Interference: A Process Analysis

ABSTRACT Participants performed a cognitive task under evaluative, self-awareness, and neutral conditions, Task performance was determined jointly by trait test anxiety and situational factors. Test anxiety led to poorer performance in both evaluative and self-awareness situations, relative to the neutral situation. We examined the cognitive activity variables that might mediate the effects of test anxiety and situational variables on performance, and identified a significant cognitive mediator of the main effect of test anxiety, but not for the Test Anxiety x Situation interaction effect. Therefore, the current experiment offered some support for Sarason's (1980) cognitive interference theory, as well as integrating test anxiety and self-awareness research.     

School Counselors' Experiences With Lockdown Drills: A Phenomenological Investigation

Lockdown drills are used in pre-K–12 public schools throughout the country; however, little research exists regarding their impact on students and school staff (Ilk, 2018). Because of school counselors' role in both prevention of and response to school gun violence (American Counseling Association, 2018), we used a phenomenological approach to investigate their experiences with lockdown drills (N = 26). Results included the following three themes: (a) school counselors' sense of duty to follow school protocol, (b) unintended emotional consequences related to lockdown drills, and (c) school counselors navigating complexities. Implications for school counselors and corresponding school procedures are discussed.     

Alterity,Analectics, and the Challenges of Epistemic Decolonization

This essay explores some conceptual and diagnostic frameworks to advance epistemic decolonization in the US philosophical profession. A central focus is the distinction between those philosophies of formerly colonized peoples that are culturally alterior or, simply, alterior and those that are analectical in the Dusselian sense of emerging from a subordinated political position. The paper begins by reflecting upon connections between coloniality, the alterior, and the analectical to frame the discussion of epistemic decolonization in the philosophy profession. It then considers a knower's core theoretic reconstruction in the task of epistemic decolonization and identifies some ambiguities in reconciling alterior traditions with analectical theoretical reconstruction. The work of Charles Mills and Enrique Dussel are considered as case studies. The paper concludes with critical reflections on the institutional network of canon, curriculum, and other conceptual and credentialization structures that constitute institutional Eurocentrism.     

Emotions,Motivation, and Character: A Phenomenological Perspective

In this paper, I wish to explore whether and how emotions build on a state of being motivated that is linked to character and requires the positive contribution of habit. Drawing on phenomenological accounts of motivation (most notably Husserl’s and Merleau-Ponty’s), I argue that the relation between emotions and character depends on the institution of an emotional space, which is responsible for our sensitivity to the values of the felt situation and yet it is open to changes and revisions.     

Alterity,Intimacy, and the Cultural Turn in Religious Ethics

This essay responds to four critics of Friends and Other Strangers: Studies in Religion, Ethics and Culture: Diana Fritz Cates, Eric Gregory, Ross Moret, and Atalia Omer. Focusing on the book’s organizing concepts of intimacy and alterity, engagement with empirical sources, discussion of Augustine’s thought, and attention to moral psychology and political morality, these interlocutors take up various strands in the book’s argument and extend them into metaethical, normative, and metadisciplinary domains. The author organizes his response under three rubrics: Metaethics and Personal Relationships; Political Morality; and Multidisciplinary Horizons.     

Decision-Making in Mental Healthcare: A Phenomenological Investigation of Service User Perspectives

As Victorian asylums closed down in the United Kingdom, community mental health services were set up to support patients in exercising choice and freedom; in finding a place in society. The success of these services has been questioned, so further policies have been introduced in an effort to protect rights and improve social inclusion. However, capacity to make decisions has been interpreted as no more than a process of rational mental calculation. This article reports on a phenomenological study that explores the decision-making experiences of three men who have endured psychosis. It is not only associated with choice and freedom but also with responsibility, blame, and social exclusion. These men appear to have faced common existential dilemmas, but have sought to express emotional will in conflict with other people and have, perhaps, been placed under more social pressure and become more isolated as individuals, while enduring experiences that are difficult to make meaningful for others. It seems that, paradoxically, efforts have been made to empower these men by controlling them, and medication has been imposed on them so as to regulate thoughts and moods, in attempts to serve their best interests.     

现象学运动在美国的发展

在20世纪初期,当现象学在德国诞生时,美国哲学界盛行的是实用主义和分析哲学.20世纪30年代前后,现象学在德国达到了繁荣时期,并逐渐传播到了美国.经过几十年的发展,特别是从20世纪60年代开始到现在,现象学(以及在现象学基础上发展起来的存在主义、诠释学)已经逐步被美国哲学界接受,并成为实用主义和分析哲学之外的另一门显学.     

Science,Realism and Correlationism. A Phenomenological Critique of Meillassoux' Argument from Ancestrality

Quentin Meillassoux has recently launched a sweeping attack against ‘correlationism’. Correlationism is an umbrella term for any philosophical system that is based on ‘the idea [that] we only ever have access to the correlation between thinking and being, and never to either term considered apart from the other’ (Meillassoux 2012: 5). Thus construed, Meillassoux' critique is indeed a sweeping one: It comprises major parts of the philosophical tradition since Kant, both in its more continental and in its more analytical outlooks. In light of this critique, the aim of this paper is twofold: On the one hand, I shall defend phenomenology against Meillassoux' main argument, the ‘argument from ancestrality’. On the other hand, I will argue that this argument, albeit unsuccessful in its original form, can be modified to pose a more serious threat. Although this modified version can also be circumvented, it forces phenomenologists to clarify their stance towards the natural sciences.     

Alterity and the call of conscience: Heidegger,Levinas, and Ricoeur

Since the publication and reception of Levinas’s critique of Heidegger, it has become standard practice among some authors to argue that Heidegger’s thinking of being, both early and late, is an insistent meditation on the alterity of the self in the call of conscience and the alterity of being in relation to beings, and that this thought is consequently already ‘ethical’. This line of argument has been recently pursued by Dastur, Raffoul, and Ricoeur. None of them contests that there is a difference between the alterity of the self and the alterity of the other. But they argue that the experience of the first is the condition of possibility of gaining access to the second. There are several reasons why I have failed to be convinced by this argument. In this paper, I spell out those reasons and argue that Ricoeur’s attempt to carve out a path between Heidegger and Levinas remains unsuccessful.