Lying and intersubjective truth: A communication based approach to understanding lying

This project was undertaken as a response to a perceived deficiency regarding the role of communication in a large block of the phenomenological discourse on lying. The arguments presented here attempt to make the communication process an explicit, rather than an implicit component of this discussion. First, a lie is explained as a communicative act that is identified by making a simple comparison between two contradictory realities, the reality presented by the lie, and some sort of true reality. Existing discussions of lying are examined and judged to be deficient because they limit their explanations of this true reality to subjective and objective standards of truth. Intersubjectivity is presented as an alternative truth standard, and it is argued that lies can only be discovered and understood through a process of interpretation or negotiation (dialogue) by human interactants.     

A revision of the definition of lying as an untruth told with intent to deceive

The traditional and prevailing definition of lying is that lying is some variation or combination of: an untruth told with intent to deceive. I establish that this is the case, and that, as a result, contradictions and injustices arise. An alternative definition is proposed which is shown to avoid these difficulties. It is also shown that and how on the new definition the alleged Liar paradox is easily dissolved.     

Reading from the middle: Heidegger and the narrative self

Heidegger's Being and Time is an underappreciated venue for pursuing work on the role narrative plays in self‐understanding and self‐constitution, and existing work misses Heidegger's most interesting contribution. Implicit in his account of Dasein (an individual human person) is a notion of the narrative self more compelling than those now on offer. Bringing together an adaptive interpretation of Heidegger's notion of “thrown projection”, Wolfgang Iser's account of “the wandering viewpoint”, and more recent Anglo‐American work on the narrative self, I argue that we read our ongoing existences in the same way that, mid‐story, we read a narrative. Reading is a better master metaphor than authorship, narration, plot, or character to guide investigations of narrative's relation to the self. It is not merely a metaphor, however, as the hermeneutic structures involved in interpreting existence and a narrative from the middle are the same.     

Individual differences in dispositional mindfulness and initial romantic attraction: A speed dating experiment

Initial romantic attraction has important implications for the development of romantic relationships. Much research demonstrates that physical attractiveness predicts initial romantic attraction. However, less is known about the influence of individual difference characteristics on initial romantic attraction. Here we examined whether dispositional mindfulness predicted initial romantic attraction beyond the effects of physical attractiveness in a speed-dating experiment. Women were more attracted to men higher in dispositional mindfulness, beyond the effects of physical attractiveness. Men were more attracted to women who were more physically attractive, but female mindfulness did not influence male initial attraction. This is the first study to examine the role of dispositional mindfulness in predicting initial romantic attraction.     

自传体叙事中的自我欺骗:个体的自我认同策略

自传体叙事中的自我欺骗是一种从个体内角度理解的自我欺骗,是无人际压力情况下个体自我建构过程中所使用的一种认同策略。这种自我欺骗发生在自传体叙事过程中,个体通过叙事语言拉开"新我"和"旧我"的叙事距离,建立新的目标追求并实现,最终构建新的叙事认同。在这个过程中,个体在维持正性自我概念的动机驱动下,采用有偏差的信息加工方式叙述自我故事,满足情绪体验与情绪评价一致性的需要,进而影响个体的自我意识,引发自我改变。未来研究可以探讨自传体叙事中自我欺骗在临床中的行为表现与治疗策略,考察其认知神经机制,并探讨不同社会文化背景下自我欺骗的特点与影响因素。     

Sex, shame and the transcendent function: the function of fantasy in self development

This paper explores a developmental approach to the sense of self-agency and to its influence on conscious and unconscious fantasy. I suggest that the emerging sense of self-agency offers an over-arching framework for our understanding of the nature and function of fantasy. In this context, intrusive and compulsive sexual fantasies which a person experiences as perverted and shameful, can be seen to serve differing psychic purposes, depending on the level of self-agency which is predominant. The fantasies can serve both as warning signals of the dangers of relationship and as opportunities for the mind to reflect on its own processes. Differing psychodynamic theories of fantasy are examined in terms of the developmental sense of self-agency that they represent.     

Theology and narrative: the self,the novel,the Bible

This paper critically evaluates the work of Charles Taylor and Alasdair MacIntyre by comparing their understanding of the narrative structure of selfhood with paradigms derived from three other sources: Heidegger’s conception of human being as Dasein; Rowan Williams’ interpretation of Dostoevsky’s theology of narrative; and Kierkegaard’s project of reading the Old Testament narrative of Abraham and Isaac as part of the Christian God’s autobiography. These comparisons suggest that Taylor and MacIntyre’s own narratives of Western culture lack a certain, theologically required openness to a variety of specific ways in which both individuality and history resist understanding in narrative terms as much as they demand it.     

On being educated in the west: The disruption in self as a narrative and authenticity and inauthenticity of self

In this article I have argued that the issue of the effect of education on one getting educated is an ontological one. I make my case with the help of Heidegger's concepts of Dasein, and man's-being-in-the-world. I first argue that tradition is constitutive of one's being, and that man's being is in-a-tradition, and then make the case that education is located in tradition, and that education is a process by which one is initiated into that tradition. As a consequence getting educated in a tradition outside one's own has the effect of dislocating the being of the one getting educated.     

The role of state mindfulness during yoga in predicting self-objectification and reasons for exercise

ObjectivesObjectification theory is a useful framework for understanding how individuals internalize the sexual objectification of male and female bodies. This internalization, called self-objectification, can result in negative psychological and behavioral outcomes (e.g., body shame, disordered eating). Exercise that uses mindfulness to draw attention to the body's function and sensations rather than appearance may be one way to minimize self-objectification and improve associated outcomes. Therefore, the objective of this study was to explore how state mindfulness during exercise may associate with change in self-objectification, body image variables, and reasons for exercise.DesignThis study prospectively followed participants (N = 148, 80% female) from six yoga classes that met 2–3 times a week across an 8-week period.MethodRepeated measures MANOVAs were used to examine change over time in state mindfulness, self-objectification, physical self-concept, and reasons for exercise. Regression analysis was used to examine how state mindfulness predicted change in outcome variables.ResultsMANOVAs revealed significant decreases in self-objectification and increases in physical self-concept, health/fitness-related reasons for exercise, and state mindfulness. Further, results indicated that mindfulness during exercise was linked with decreases in self-objectification and increases in more internal reasons for exercise over time.ConclusionsState mindfulness plays a role in predicting change in self-objectification and reasons for exercise during yoga practice.     

On being educated in the west: The disruption in self as a narrative and authenticity and inauthenticity of self

In this article I have argued that the issue of the effect of education on one getting educated is an ontological one. I make my case with the help of Heidegger's concepts of Dasein, and man's-being-in-the-world. I first argue that tradition is constitutive of one's being, and that man's being is in-a-tradition, and then make the case that education is located in tradition, and that education is a process by which one is initiated into that tradition. As a consequence getting educated in a tradition outside one's own has the effect of dislocating the being of the one getting educated.     

Family narrative interaction and children's sense of self

Family narratives about the shared past may be a particularly significant site for preadolescents' emerging sense of self both as an individual and as a member of a unified family. We examined the relations between family narrative interaction style when reminiscing and preadolescents' sense of self. Results indicated three narrative interaction styles that describe the extent to which families discuss or fail to discuss their past in integrated and validating ways. Specifically, conversations with a coordinated perspective incorporated information from all members and were related to higher self-esteem, especially in girls. Conversations with an individual perspective, in which family members took turns telling their thoughts and feelings about the event without integration among the perspectives, were associated with a more external locus of control, especially in boys. Conversations with an imposed perspective, in which one family member was in charge of the conversation or in which unpleasant exchanges between members occurred, were not associated with either self-esteem or locus of control. Implications of these narrative interaction styles for children's developing sense of self are discussed.     

Relating mindfulness and self-control to harm to the self and to others

Aggression to others and harm to the self (self-harm) have both been associated with similar possible antecedents; however, literatures on aggression and self-harm are commonly separated. This web-based study (N = 241) aimed to explore the dynamics of self-reported mindfulness and self-control towards aggression and self-harm. As predicted, those who were more mindful and more self-controlled reported being less aggressive and self-harmless typically. Bootstrap analyses suggested that self-control mediated the link between mindfulness and general trait aggression, physical aggression, anger, hostility, and self-harm, but not verbal aggression. With the inclusion of self-control, the direct effect of mindfulness on trait aggression, anger, and hostility, but not on physical aggression and self-harm, remained significant. Self-control, therefore, may be a pertinent individual difference on the link between mindfulness and behaviours that are physically harmful to the self and to others.     

The idea of a moral psychology: The impact of psychoanalysis on philosophy in Britain1

In this paper the author addresses the question of the significance of psychoanalysis for moral psychology via a more specific question: the impact of psychoanalysis on British philosophy in the twentieth century. He argues that there has been no influence of any real significance, and offers intellectual reasons why not. However, he also argues that there has recently emerged the possibility for a future engagement between psychoanalysis and philosophy, and he offers a history of the emergence of this possibility. In particular, the author discusses how the emerging interest within philosophy to work out a satisfying approach to naturalist moral psychology leads it to a concern with internal mental structure and, most importantly, to transformations of intrapsychic structures. He believes that this will lead philosophy to take a greater interest in psychoanalysis.     

Planting the seeds of change: Directionality in the narrative construction of recovery from addiction

Objective: The dominant theoretical perspective that guides treatment evaluations in addiction assumes linearity in the relationship between treatment and outcomes, viewing behaviour change as a ‘before and after event’. In this study we aim to examine how the direction of the trajectory of the process from addiction to recovery is constructed in personal narratives of active and recovering users.

Design: 21 life stories from individuals at different stages of recovery and active use were collected and analysed following the principles of narrative analysis.

Results: Personal trajectories were constructed in discontinuous, non-linear and long lasting patterns of repeated, and interchangeable, episodes of relapse and abstinence. Relapse appeared to be described as an integral part of a learning process through which knowledge leading to recovery was gradually obtained.

Conclusion: The findings show that long-term recovery is represented as being preceded by periods of discontinuity before change is stabilised. Such periods are presented to be lasting longer than most short-term pre-post intervention designs can capture and suggest the need to rethink how change is defined and measured.     

Exploring the processes involved in long‐term recovery from chronic alcohol addiction within an abstinence‐based model: Implications for practice

Background: There is little consensus at policy or treatment level as to what defines ‘recovery’ in the alcohol addiction field. Aim: From interviewing a cohort of eight severely alcohol‐dependent people who fulfilled all categories of DSM‐IV and ICD 10 diagnostic criteria and had achieved long‐term recovery (LTR) of between 8 and 48 years, and who are long‐term AA members, a definition of recovery that is inclusive, and achievable, was sought from their lived experiences. Methodology: Interpretative Phenomenological Analysis was used. Findings: This research uncovers the processes involved in long‐term recovery, and identifies them as: sober; maintaining sobriety; and recovery. It suggests a move away from the acute model of cure by brief, time‐limited therapy, towards a model of sustained, on‐going and life‐long recovery management, combined with pro‐social aid resources. Individuals need to observe, and hear, the success narratives of others, and the therapeutic conditions of empathy, unconditional positive regard and congruence need to be strongly experienced by the individual.     

The paradoxical self: Awareness,solipsism and first-rank symptoms in schizophrenia

Schizophrenia as a pathology of self-awareness has attracted much attention from philosophical theorists and empirical scientists alike. I view schizophrenia as a basic self-disturbance leading to a lifeworld of solipsism adopted by the sufferer and explain how this adoption takes place, which then manifests in ways such as first-rank psychotic symptoms. I then discuss the relationships between these symptoms, not as isolated mental events, but as end-products of a loss of agency and ownership, and argue that symptoms like thought insertion and other ego-boundary disorders are by nature a multitude of paradoxes created by a fragmented awareness. I argue that such fragmentation does not always require or lead to a delusional elaboration as the definitive feature of its phenomenology, and present reasons for the role of the first-person pronoun as a mere metaphor used to represent the patient’s bizarre experiences where sensory perception and thinking processes converge. Further, I discuss the initial benefits of adopting a solipsistic stance and how despite being a maladaptive strategy, it nevertheless acts as a protective barrier for the integrity of one’s self. Lastly, I offer some suggestions for clinical practice, emphasizing the importance of understanding the patient’s suffering in any therapeutic alliance.     

The self in autobiographical memory: effects of self-salience on narrative content and structure

Contemporary models of autobiographical memory attribute a prominent role to the conceptualisation of the self. In an attempt to better understand the impact of the self as an organising feature of autobiographical memory, narratives of personal episodes were elicited, either after a questionnaire about the self (self-prime condition) or after a distractor task (control condition). Participants also wrote a narrative of a turning-point memory, which is by definition a self-focused narrative. Narratives were divided into propositions and analysed for the types of statements used. As predicted, when writing self-focused turning-point narratives participants included more statements relating to the meaning of an event and connecting it to the self, and fewer statements focusing on the who, what, where, and when of the narrative. Narratives written after the self-prime also demonstrated characteristics that were similar to turning-point narratives, although not on all measures. This shift in narrative focus in turning-point and self-primed memory narratives indicates an increased attempt to fulfil goals of coherence rather than correspondence (Conway, 2005). These findings lend insight into the nature of the relationship between the semantic conceptualisation of the self, and the process of retrieving event-specific knowledge in episodic memory.     

Leisure in romantic relationships: An avenue for differentiation of self

Bowen Family Systems Theory predicts that the ability to balance emotional intimacy with one’s partner with one's own sense of autonomy, called differentiation of self, results in stronger relationships. We tested whether this balance manifests in how individuals manage their time spent with and without their partner. Analyses utilized differentiation of self, leisure time balance with and without one's partner, and couple leisure satisfaction to predict dyadic adjustment. Although leisure time balance did not mediate the relationship between differentiation of self and relationship functioning, couple leisure satisfaction was found to partially mediate this relationship. The moderating effect of differentiation was also examined, which demonstrated that differentiation of self buffered the relationship between low couple leisure time satisfaction and relationship adjustment.     

The self in autobiographical memory: Effects of self-salience on narrative content and structure

Contemporary models of autobiographical memory attribute a prominent role to the conceptualisation of the self. In an attempt to better understand the impact of the self as an organising feature of autobiographical memory, narratives of personal episodes were elicited, either after a questionnaire about the self (self-prime condition) or after a distractor task (control condition). Participants also wrote a narrative of a turning-point memory, which is by definition a self-focused narrative. Narratives were divided into propositions and analysed for the types of statements used. As predicted, when writing self-focused turning-point narratives participants included more statements relating to the meaning of an event and connecting it to the self, and fewer statements focusing on the who, what, where, and when of the narrative. Narratives written after the self-prime also demonstrated characteristics that were similar to turning-point narratives, although not on all measures. This shift in narrative focus in turning-point and self-primed memory narratives indicates an increased attempt to fulfil goals of coherence rather than correspondence (Conway, 2005). These findings lend insight into the nature of the relationship between the semantic conceptualisation of the self, and the process of retrieving event-specific knowledge in episodic memory.     

The relational self and the Confucian familial ethics

In this article, I shall briefly examine the basic characteristics of Confucian familial morality, especially of the concept of filial piety, and argue that ancient Confucians tend to be conservative on allowing breach of filial obligations although they may not entirely exclude particular considerations to exceptional situations to a certain degree. I shall then argue that this conservative aspect of the Confucian idea of filial piety accurately captures some distinctive features of familial relationships and may thus shed light on our understanding of the ethical nature of human family life and our philosophical investigation of familial ethics.