Noumenalism and Einstein's argument for the existence of God

Einstein argued in his latter years that the intelligibility of the world was in the nature of a miracle, and that in no way could one have expected a priori such a high degree of order; this is why he rejected the atheist, positivist standpoint, and believed in a Spinozist God. Einstein's argument, however, is essentially a form of the ‘argument from design’ for a personal God based on the existence of beautiful, mathematically simple laws of nature; that physical order is a unique, improbable alternative compared to the infinite number of chaotic universes that might have existed. Einstein, in his early manhood, was a Humean, but in later years, as he moved toward Spinoza, from phenomenalism to noumenalism, he clearly rejected Hume's restriction of probable inferences to observed sequences. Darwin's arguments against biological design did not apply to Einstein's argument, because the laws of physics are not the outcome of any cumulative struggle for existence and natural selection. Perhaps the beautiful simplicity of basic physical laws helps account for the fact that relatively more physicists than biologists or psychologists hold to a theistic standpoint. Einstein's finite universe would have seriously weakened the argument that life, though infinitely improbable, would have been realized in an infinite world. But in any case, Einstein would have regarded ‘emergence’ theories of life as irrational. In accordance with the principle of identity of Emile Meyerson, the epistemologist whom he most respected, it would have followed that the occurrence of consciousness and intelligence was grounded in a God with those attributes, and that theism was consequently the basis for scientific knowledge.     

Traditionalism and organicism in Durkheim's early writings, 1885-1893

The purpose of this paper is to analyze the role of an organic model of social organization in the early writings of Emile Durkheim. It is argued that between 1885 and 1887 Durkheim adopted this model as an alternative to rationalist and individualistic theories of society, and in so doing he employed a “traditionalist” vocabulary of political argument similar to that found in the work of Edmund Burke and other conservative thinkers. However, Durkheim's awareness of the profound nature of the changes taking place in modern societies led to a recognition of the deficiencies inherent in such a perspective. The Division of Labor contains a revision of the organic model which allows for a more adequate account of the sources of solidarity in modern societies, while also enabling Durkheim to avoid the traditionalist undertones of his earlier publications.     

The institutionalization of sociological paradigms: Three examples from early French sociology

Utilizing a model of sociological paradigms which encompasses the cogency of sociological theories, their congruence with their cultural milieu and their reinforcement through institutionalization, this paper examines three interpretations of sociology which competed for recognition in France at the end of the nineteenth century. René Worms created institutions for the new field of new field of sociology, but did not possess a viable sociological theory with which to make these institutions effective in advancing the discipline. Gabriel Tarde possessed a sociological theory and opportunities to institutionalize it, but failed to do so because of a pre-modern attitude toward science. Only Emile Durkheim was able to successfully institutionalize his conception of sociology through his teaching career and his journal, L'Année sociologique.     

COVID-19, precarity and loneliness

In this paper I discuss Jungian psychological work of the trauma and loss experienced in reaction to COVID-19 with a man who represents a clinical composite. The issues of precarity, a concept used by the philosopher Judith Butler, are combined with the notions of lack and absence of French psychoanalyst André Green. The psychological and societal situation of precarity aroused the man’s childhood issues that were long repressed. The loneliness, isolation and death from COVID-19 mirrored his personal and the collective responses to the disaster from this global pandemic. He felt on the edge of collapse as what he knew of his world crashed and he found himself unable to cope. The subsequent Jungian work taking place through the virtual computer screen was taxing and restorative simultaneously for both analyst and analysand.     

Divine Immutability,Divine Action and the God–World Relation

In his thought‐provoking critique of classical Christian theism, Isaak Dorner argues that a traditional understanding of God's immutability precludes any diversity in God's action and presence in the world. Dorner reasons that the view of God developed in scholastic thought entails a ‘uniform’ divine causality in which God cannot act in new and distinct ways according to the various circumstances of his creatures. This sort of critique elicits the question of whether God's immutability, if taken to include his pure actuality, flattens out his action such that he is no longer truly engaged in the lives of his creatures. In this article, I propose that a development of the virtual distinction found in scholastic theology proper will enable us to integrate (1) the pure actuality of God and (2) what we may call the formal and temporal diversity of God's action pro nobis that confirms his authentic involvement in the world. Unfolding the explanatory power of the virtual distinction will require considering its relationship to the concept of God's pure actuality and analyzing different aspects of divine action in which the diversity of that action might be located.     

Locke’s Children? Rousseau and the Beans (Beings?) of the Colonial Learner

Rousseau’s story about Emile having his first moral lesson in property rights by planting beans in a garden plot has educationally been discussed from various perspectives. What remains unexplored in such readings, however, is the connection of the theory of the natural learner with the Lockean rationalization of appropriation of land through cultivation. We will show that this connection forms the subtext of the ‘beans’ episode and grounds the rich and complex textual operations that give to the episode a strong political character. The aim is to unearth the common, colonial cause that the ideas of the natural learner, property as original relation to land and contractuality may make in Locke-inspired, early modern pedagogy and to explore the ambivalences in Rousseau’s text that are thus created.     

Richard Wagner: Grandiosity,Entitlement, and its Metastases

Richard Wagner was a genius. About this there is little doubt among musicians and musicologists. It is also a judgment with which Wagner, himself, would have readily concurred. There was also little doubt among those who knew him that he was a scoundrel. As a genius, he felt entitled. The two-dimensionality of his character stands in sharp contrast to the complex, three-dimensional characters that populate his operas. However, his evil characters are all Jews, and his anti-Semitism reigned supreme in his life and art. His creativity died with him, but his grandiosity, entitlement, and anti-Semitism metastasized to his children, grandchildren, and great-grandchildren, and found a welcome home with Adolf Hitler. In this article, I describe Wagner’s early life, his near-death experience shortly after he was born, his recollections of his cold mother, his unclear paternity, and his self-aggrandizing autobiography in which he depicted himself as having had the childhood and parents that he felt would have befit the extraordinarily creative person he considered himself to be. Nevertheless, his impact on the musical world was revolutionary.     

Optimism, Pessimism, and Hope in Durkheim

In Book Two, Chapter (1), of The Division of Labor in Society (1984) entitled "The Progress of the Division of Labor and Happiness", Emile Durkheim (1858–1917) stages a provocative encounter between the attitudes of optimism and pessimism, an encounter that reveals certain problematic assumptions regarding the status of hope in relation to the project of binding oneself to life under conditions of anomie. Durkheim's theoretical assault on the utilitarian-based optimism of his day is accomplished against the backdrop of a critical pessimism that is shown to be equally untenable. However, his critique leaves the question of the status of hope in relation to the question of human happiness unclarified and ambiguously framed, even as Durkheim defends hope against the despair of pessimism. The essay concludes with a critical appraisal of Durkheim's partial critique of pessimism and a few observations regarding the links between memory, expectation, pessimism, suicide, hope, and happiness.     

Fallen or Unfallen? Christ's Human Nature and the Ontology of Human Sinfulness

Abstract: Because Christ's sinlessness is a matter of virtual consensus among Christians, debates over whether the human nature he assumed was fallen or unfallen turn on the ontological conditions of his being ‘without sin’ (Heb. 4:15). The claim that Christ assumed a fallen nature can be defended by distinguishing between fallenness and sinfulness as properties of nature and hypostasis, respectively. Moreover, by highlighting the peculiar place of the will in human nature, this christological analysis helps counter the charge that an Augustinian understanding of original sin entails a dualism inconsistent with belief in the goodness of creation and human moral accountability.     

Data selection and responsible conduct: Was millikan a fraud?

This paper addresses a problem in reporting scientific research. The problem is how to distinguish between justifiable and unjustifiable data selection. Robert Millikan is notorious for an infamous remark that he used all his data when in fact he had used a selection. On this basis he has been accused of fraud. There is a tension here — historians and his defenders see his selection as understandable and legitimate, while current statements about the Responsible Conduct of Research imply his selection was illegitimate. This paper discusses two main issues that arise in assessing his conduct, whether he was intentionally misleading and whether he actually did mislead the scientific community about some facts of nature. It is argued that he was not intentionally misleading, and that it is unlikely that he misled the scientific community.     

Data selection and responsible conduct: Was millikan a fraud?

This paper addresses a problem in reporting scientific research. The problem is how to distinguish between justifiable and unjustifiable data selection. Robert Millikan is notorious for an infamous remark that he used all his data when in fact he had used a selection. On this basis he has been accused of fraud. There is a tension here — historians and his defenders see his selection as understandable and legitimate, while current statements about the Responsible Conduct of Research imply his selection was illegitimate. This paper discusses two main issues that arise in assessing his conduct, whether he was intentionally misleading and whether he actually did mislead the scientific community about some facts of nature. It is argued that he was not intentionally misleading, and that it is unlikely that he misled the scientific community.     

Forget the virtual: Bergson,actualism, and the refraction of reality

In this essay I critique a particular reading of Bergson that places an excessive weight on the concept of the ‘virtual’. Driven by the popularity of Deleuze’s use of the virtual, this image of Bergson (seen especially through his text of 1896, Matter and Memory, where the idea is introduced) generates an imbalance that fails to recognise the importance of concepts of actuality, like space or psychology, in his other works. In fact, I argue that the virtual is not the key concept for Bergsonism and that there is a good deal of evidence in Bergson’s other writings, especially those connected with his actualist notion of ‘refraction’, to think of him as a perspectivist philosopher. Moreover, it will be seen that Virtualism resides within an economy of reflection that is subsumed within the broader paradigm of Actualist refraction. Taking these optical metaphors seriously, the virtual becomes a perspectival image seen from an actual position, or rather, an interacting set of actual positions. This interaction is termed ‘virtualization’, denoting the substitution of a substantive conception with a processual one. In the first two parts of the essay, I direct my remarks more towards Deleuzian readings of the actual rather than Deleuze himself (Deleuze is so open about the biases he brings to his reading of Bergson as to be beyond criticism). In the second two sections, I pursue a philosophical argument for the probity of a non-Virtualist position as such within philosophy, based upon the concept of refraction. This is done not only because it is important that we remain open to other readings of Bergson that are not so heavily mediated in one direction, but also in view of the power of refraction as a new concept for reconciling actual modes such as molar identity, the present, and extension, with their virtual opposites.     

Doing Science,Technology and Society in the National Science Foundation

The author describes his efforts to become a participant observer while he was a Program Director at the NSF. He describes his plans for keeping track of his reflections and his goals before he arrived at NSF, then includes sections from his reflective diary and comments after he had completed his two-year rotation. The influx of rotators means the NSF has to be an adaptive, learning organization but there are bureaucratic obstacles in the way.     

Paralysis at the Adolescent Gate: Peter Pan Meets Godzilla

When a 13-year-old develops a disturbance so great that he is unable to go to school, is disinclined to see his friends or go out, and is deeply sad and anxious, clinicians tend to turn to his history to understand what is happening. In the case of Peter, what emerges is that it is not his history but rather what he perceived to be his future that led to his breakdown. This article explicates how the perception of what was to come dovetailed with where he was in his development, and how these coalesced to create an emotional paralysis.     

John Milton's Magisterial Reformation

In the English prose he published over a period of two decades, John Milton frequently uses the term ‘reformation’ to identify the age in which he was living and the causes for which he was fighting. In so doing, he reveals his support for the magisterial Reformation and his rejection of the radical Reformation. He expresses his desire not for religious diversity but for union with the Scottish and Continental Reformed Churches. He constructs a complex discourse that is self-serving, misleading in some ways, prophetic, and calculated to win a range of polemical contests. In supporting the magisterial Reformation, he also displays his support for theologians who participate in government, and magistrates who participate in determining religious belief and conduct. Milton thus repudiates many aspects of modernity and is, as he insists, a man who lived during, and promoted what he called, ‘times of reformation’.     

The body and sublimation in a violent male offender

A case study of a violent young man called Stan is presented to understand the nature and function of his violence as he negotiated his way through anxieties about heterosexuality and passivity stimulated by his adolescence. Stan’s early history and the clinical material are used to illustrate Armando Ferrari’s concept of the Concrete Original Object. As his psychotherapy progressed he utilised his talent for drawing to sublimate his violent activity into violent images, which, in turn, enabled him to reflect on his anxieties. Stan’s violence subsided and he was able to engage in a vocation and develop a long-term relationship with a woman.     

Building the virtual city: Public participation through e-democracy

In this paper, we outline how we have developed a series of technologies that enable planning information to be disseminated to affected citizens so that professionals and politicians can engage with these stakeholders in realizing more effective plans. Our main theme is based on the generic idea of the “virtual city” which is conceived in terms of the geography and geometry of the real city. This is a digital representation using a variety of software and multimedia, made interactively available over the web. We begin with a brief comment on different types of virtual city and then summarize the key problems of using such virtualities in public participation, more recently considered as part of the e-democracy movement. We outline our previous attempts to engage in such online participation in east London for these have been an essential prerequisite to the development of “Virtual London,” the application reported here which is currently being fashioned for widespread dissemination of planning information by the Greater London Authority (GLA). We then argue that virtual cities should go well beyond the traditional conceptions of 3D GIS and CAD into virtual worlds and online design. But we also urge caution in pushing the digital message too far, showing how more conventional tangible media is always necessary in rooting such models in more realistic and familiar representations. He has pioneered various multimedia, virtual reality methods 3D GIS, and CAD for problems of public participation in planning. He is currently the director of the Greater London Authority’s Virtual London project within CASA. Amongst his recent contributions, he has published (with S. Evans, M. Batty, and S. Batty) “Community Participation in Urban Regeneration Using Internet Technologies,” in London: A Sustainable World City and “30 Days in ActiveWorlds: Community, Design, and Terrorism in a Virtual World,” in The Social Life of Avatars, Presence and Interaction in Shared Virtual Environments. Stephen Evans is also a senior research fellow at CASA. His background is in GIS and he has worked on several projects including LEO—London Environment Online, PROPOLIS—the development of GIS interfaces to urban land use transportation models, and currently on the Virtual London and Camden Panoramas projects. Amongst his recent work, he has published (with P. Steadman) “Interfacing Land-Use Transport Models with GIS: The Inverness Model,” in Advanced Spatial Analysis: The CASA Book of GIS and (with A. Hudson-Smith and M. Batty) “Homes in Hackney Point to the Future,” Planning, 12 July 2002. Michael Batty is professor of Spatial Analysis and Planning and director of CASA. He has a joint appointment between the Department of Geography and the Bartlett School of Architecture and Planning. His books range from Urban Modelling to Fractal Cities. He is editor of Environment and Planning B. The work of his group can be seen at 〈http://www.casa.ucl.ac.uk〉 and in the recent book Advanced Spatial Analysis. He was elected a Fellow of the British Academy in 2001 and was awarded the CBE for “services to geography” in 2004.     

Pierre Jean Georges Cabanis (1757-1808): an early nineteenth century source for the concept of nervous energy in European behavioral neurosciences

The nineteenth century witnessed many advances in neuroscientific concepts. Among the notable are Charles Bell's (1774-1842) and Fran?ois Magendie's (1783-1855) identification of sensory and motor pathways, Thomas Henry Huxley's (1825-1895) elaboration of evolutionary theory in the context of comparative neuroanatomy, and Emile Du Bois-Reymond's (1818-1896) and Hermann von Helmholtz's (1821-1894) work in experimental neurophysiology and on the concept of nervous energy. In Germany, the idea that the nervous system consisted of two elements, one that generated nervous energy and another that conducted it throughout the body, had wide currency in mid-nineteenth century. In France, Pierre Jean Georges Cabanis (1757-1808), physician, philosopher, and one of the founders of modern psychophysiology, argued that the brain is the part of the body in which electricity is stored. In his Rapports du Physique et du Moral de l'Homme, published between 1796 and 1802 (translated into German under the title Verh?ltnis der Seele zum K?rper (1808)), Cabanis proposed new ideas on brain function, on the brain's own sensibility, on the concept of will, and on the chemical basis of nervous activity. In the Rapports Cabanis proposed a theory of how brain and nerves relate to thought and behavior. Foreshadowing later developments in neuropsychology, he suggested that different parts of the nervous system have separate functions. Despite the fact that Cabanis had many interesting ideas about brain function, he has been largely ignored by historians of neuroscience; e. g., he is mentioned briefly in Clark and Jacyna (1989), in only two footnotes in Neuburger (1897/1981), and not at all in Finger (1994). Cabanis's far-reaching theory of how the brain works helped shape understanding of the general notion of nervous energy in nineteenth-century European neuroscience.     

成就与不足——浅议郭沫若的《周易》研究

郭沫若的《周易》研究以“新兴科学的观点”来审视《周易》,在古史辩派的基础上,深入到了古代的思想及制度,使传统的经学研究一变而为社会的、文化的和哲学的研究,他不仅开辟了《周易》研究的新领域,而且也成为用《周易》打开认识“古代真实”大门的第一人。这也正是郭沫若《周易》研究的价值所在。但同时郭沫若的《周易》研究也存在不足,如对材料的时代性未能划分清楚,得出了错误的结论;以传解经的错误;疏于考证,有臆测成分及趋时、片面的批评,这也是评价郭沫若的《周易）研究时不可回避的部分。     

Virtual reflection: Antoine Arnauld on Descartes' concept of conscientia

ABSTRACT

Although Descartes has often been portrayed as the father of the modern concept of mind, his approach to consciousness is notoriously problematic. What makes it particularly hard to assess his role in the development of the theories of consciousness is the difficulty of clarifying the kind of consciousness he might have in mind when using the associated Latin terms (conscius, cogitatio, conscium esse, etc.). In this article, I analyse Antoine Arnauld’s early interpretation of the passages in Descartes that refer to the issue of consciousness. I argue for two separate but interconnected claims. Firstly, I show that when Arnauld sets out to make a case for Descartes’ concept of cogitatio, he reads the central passages in light of some scholastic theories of cognition, in particular, the concept of ‘reflexio virtualis’ which, far from being a Cartesian invention, comes from the late scholastic discourse. Secondly, I argue that by talking about virtual reflection Arnauld provides an interpretation of Descartes’ views in terms of the intrinsic structure of the first-order thought – a reading which is still plausible, even by our contemporary standards.