Philosophy and reflection: A critique of Frank Welz’s sociological and “processual” criticism of Husserl and Schutz

Frank Welz’s Kritik der Lebenswelt undertakes a sociology of knowledge criticism of the work of Edmund Husserl and Alfred Schutz that construes them as developing absolutist, egological systems opposed to the “processual” worldview prominent since the modern rise of natural science. Welz, though, misunderstands the work of Schutz and Husserl and neglects how their focus on consciousness and eidetic features pertains to the kind of reflection that one must undertake if one would avoid succumbing to absolutism, that uncovers the presuppositions of the processual worldview itself, and that secures a domain distinctive of philosophy over against sociology. Finally, Welz’s charge that Schutz favors a Neo-Kantian social scientific methodology contradictory to his phenomenology neglects the levels of Schutz’s discourse and ignores how the Weberian ideal-typical approach can be subsumed within phenomenology.     

Polarization or bridging? Responses of Muslim and non-Muslim organizations to criticism of Islam in the Netherlands

Since the beginning of the twenty-first century, Islam has been a target of harsh criticism in the Netherlands, as in many other European countries. This article examines and analyses the way leaders of 10 Muslim and 11 non-Muslim organizations responded to criticism of Islam in the Netherlands in the period 2004–10. The focus is on the response to five episodes: the film Submission (2004), the Danish Cartoon Affair (2005–2006), the film Fitna (2008), the Internet film An interview with Mohammed (2008) and the Swiss ban on the building of minarets (2009). Several specific patterns of response are noted. The responses of Muslim organizations vary from resignation to defensive to offensive, and those of non-Muslim organizations from supportive to critical. These patterns are strongly linked to the organizations' leaders' framing of the situation, including the incidents themselves and other organizations, and their own mission and strategy, as well as, in the case of Fitna, to the policy of the Dutch government. All the organizations researched reject extreme forms of polarization and the mainstream Christian, Islamic and Jewish organizations in particular have strengthened their mutual ties in response to expressions of criticism of Islam.     

Is there room for criticism of studies of psychodynamic psychotherapy?

Comments on the original article, "The efficacy of psychodynamic psychotherapy," by J. Shedler (see record 2010-02208-012). Shedler declared unequivocally that "empirical evidence supports the efficacy of psychodynamic therapy" (p. 98). He did not mention any specific criticisms that have been made of evidence on psychodynamic psychotherapies or address possible distinctions between evidence for short-term versus long-term psychodynamic psychotherapies. Instead, he attributed dissenting views to biases in evidence dissemination and review, which he suggested are rooted in a "lingering distaste in the mental health professions professions for past psychoanalytic arrogance and authority" related to a "hierarchical medical establishment that denied training to non-MDs and adopted a dismissive stance toward research" (Shedler, 2010, p. 98). Shedler (2010) justified his blanket dismissal of criticisms of evidence supporting psychodynamic psychotherapy on the basis of several published meta-analyses. The validity of conclusions from metaanalyses depends on the quality of the evidence synthesized, the nature of the studies included, and the rigor of the statistical analyses employed. Many meta-analyses, however, are not performed rigorously, which can result in treatment efficacy estimates that obscure important intertrial differences and that are unlikely to be replicated in clinical practice.     

Does sensitivity to criticism mediate the relationship between theory of mind and academic achievement?

This study adds to the growing research on school outcomes associated with individual differences in preschoolers’ theory of mind skills by considering whether “costs” of theory of mind (e.g., sensitivity to criticism) actually help to foster children’s academic achievement. A group of 60 Italian children was tested during the last year of preschool (Time 1, mean age = 5 years 6 months) and in their first year (Time 2, mean age = 6 years 5 months) and second year (Time 3, mean age = 7 years 5 months) of primary school. Children’s theory of mind, verbal ability, and social skills were evaluated at each time point. In addition, children’s sensitivity to teacher criticism was assessed at Time 2 and teachers’ ratings of children’s academic achievement were gathered at Time 3. Mediation analyses showed that, independent of verbal ability and social skills, sensitivity to criticism at Time 2 mediated the association between theory of mind at Time 1 and academic achievement at Time 3. These findings highlight the importance of investigating the educational consequences of individual differences in preschoolers’ theory of mind.     

Reflexive monism versus complementarism: An analysis and criticism of the conceptual groundwork of Max Velmans’s reflexive model of consciousness

From 1990 on, the London psychologist Max Velmans developed a novel approach to (phenomenal) consciousness according to which an experience of an object is phenomenologically identical to an object as experienced. On the face of it I agree; but unlike Velmans I argue that the latter should be understood as comparable, not to a Kantian, but rather to a noematic ‘phenomenon’ in the Husserlian sense. Consequently, I replace Velmans’s reflexive model with a complementaristic approach in a strict sense which leaves no room for either monistic or dualistic views (including Velmans’s ontological monism and his dual-aspect interpretation of complementarity) and hence requires us to radically reinterpret the concept of psychophysical causation.

The criticism of medicine at the end of its “golden age”

Theoretical Medicine and Bioethics - Medicine is increasingly subject to various forms of criticism. This paper focuses on dominant forms of criticism and offers a better account of their normative...     

From philosophy to criticism of myth: Cassirer’s concept of myth

This article discusses the question whether or not Cassirer’s philosophical critique of technological use of myth in The Myth of the State implies a revision of his earlier conception and theory of myth as provided by The Philosophy of Symbolic Forms. In the first part, Cassirer’s early theory of myth is compared with other approaches of his time. It is claimed that Cassirer’s early approach to myth has to be understood in terms of a transcendental philosophical approach. In consequence, myth is conceived as a form of cultural consciousness which is constituted by specific symbolic processes. In the second part, the theoretical assumptions underlying Cassirer’s criticism of myth are discussed and compared with his earlier theory. It is argued that there is a strong conceptual and theoretical continuity between Cassirer’s early views on myth as a symbolic form and his later critique of technological use of myth.     

Zhu Xi��s choice, historical criticism and influence��An analysis of Zhu Xi��s relationship with Confucianism and Buddhism

As a great synthesist for the School of Principles of the Northern and Southern Song dynasties, Zhu Xi’s influence over the School of Principles was demonstrated not only through his positive theoretical creation, but also through his choice and critical awareness. Zhu’s relationship with Confucianism and Buddhism is a typical case; and his activities, ranging from his research of Buddhism (the Chan School) in his early days to his farewell to the Chan School as a student of Li Dong from Yanping and then to his critical awareness of the Chan School, developed in his association with Wang Yingchen, set the entire course of his relationship with Confucianism and Buddhism. It fostered his antagonistic attitude towards the Chan School, which lasted his entire life. Zhu approached the Chan School mainly as an objective social and cultural phenomenon; his discrimination between Confucianism and Buddhism was from an epistemological point of view; and his refutation of the Chan School was mainly from the point of view of language and methodology, an antagonistic attitude of how to face learning. Therefore, his opposition to the Chan School not only directly fostered an awareness of the Confucians of the Ming dynasty against Buddhism, who simply viewed the latter as an external and objective existence, but to a certain extent resulted in the disappearance of the transcendence of the School of Principles, and caused a total change in academic direction during the Ming and Qing dynasties and the formation of the Qianjia Hanxue. What is more, such an opposition to Buddhism continues to influence people’s understanding of the School of Principles.     

Bearing the lightning of possible storms: Foucault’s experimental social criticism

This paper argues that Michel Foucault explicitly rejected the model of critique by which he is often understood—by both his defenders and detractors. Rather than justifying norms that could be said to represent “the people;” judging institutions, norms, and practices accordingly; and creating programs for others to enact, he theorized and practiced an experimental social criticism in which specific intellectuals help people work through “intolerable” situations by multiplying the ways they can think about and act upon them. As Foucault’s work with the prisons in France shows, one way intellectuals can be part of the experimental transformations social bodies carry out upon themselves is through genealogical work describing the ways problems have come to be identified—and can thus be transformed. This account of criticism undercuts the problem of justifying a standpoint of critique that has plagued philosophers and suggests a few concrete means of better aligning theory and practice.     

Time as image of eternity: A.F. Losev’s criticism of subjectivist conceptions of time

Studies in East European Thought - The paper analyses Aleksei F. Losev’s position in respect to the notion of time, which he considers in a dialectical perspective. The Russian philosopher...     

Stanisław Brzozowski’s performative criticism

Stanis?aw Brzozowski was active as philosopher and literary critic for only a few years at the turn of the twentieth century, yet his writings are still inspire contemporary thinkers and critics. In every important phase of the development of Polish literary criticism, Polish intellectuals have acknowledged Brzozowski as a writer who had the courage and critical acumen to confront modernity and examine closely contemporary trends of thought from the perspective of social and individual life. This continued presence of the celebrated critic cannot but be interesting for the researcher who is led to ask, what is so intriguing in Brzozowski’s work, why do successive generations of critics and intellectuals return to Brzozowski? Drawing on many important interpretations of Brzozowski’s work (Burek, G?owiński, Nycz), I want to show that in Brzozowski’s work it is possible to find everything contemporary criticism and thought needs, because his books contain, in nuce, projects and strategies which can be (and are) used in different ways by critics representing different ideologies and worldviews. Brzozowski worked out, or rather attempted to work out, ideas which are a source of modern critical projects but in addition his work comprises a repertoire of possibilities which contemporary critical thought can turn to its advantage. Brzozowski’s work can be also treated as a performative act, calling forth the reader’s response, in this way shedding new light on it. I also show that “performative consciousness” is both close to Brzozowski’s practice of writing and deeply rooted in his philosophical conviction. Brzozowski can be considered a representative of modernist, critical literature, in which reading and writing become a mode of experience, a privileged social discourse, and a “leaven,” an act and an activity.     

A criticism of Young’s ‘Throwing Like a Girl’ through Scheler’s understanding of motor action

Continental Philosophy Review - This paper is concerned with the nature of feminine bodily comportment described by Iris Marion Young in ‘Throwing Like a Girl.’ According to Young, the...     

So what? Profiles for relevance criticism in persuation dialogues

This paper discusses several types of relevance criticism within dialogue. Relevance criticism is a way one could or should criticize one's partner's contribution in a conversation as being deficient in respect of conversational coherence. The first section tries to narrow down the scope of the subject to manageable proportions. Attention is given to the distinction between criticism of alleged fallacies within dialogue and such criticism as pertains to argumentative texts. Within dialogue one may distigguish tenability criticism, connection criticism, and narrow-type relevance criticism. Only the last of these three types of criticism constitutes a charge of fallacy and carries with it a burden of proof. In the second it is observed that a full study of narrow-type relevance criticism would require the construction of complicated, many-layered, dialogue systems. Such a study can, however, be profitably preceded by setting up profiles of dialogue that help us discuss the ins and outs of certain types of move. This is illustrated with an example.     

From criticism to approval: A reconsideration of Ji’s Yogācāra position on Madhyamaka

Madhyamaka and Yogācāra are two Mahāyāna schools which have distinct systems. In the seventh century East Asia, the doctrinal distinction between the two schools was received as doctrinal contrast in the polemic circumstance of Emptiness-Existence (C. kongyou 空有) controversy. In this context, Ji 基 (632–682), the putative founder of East Asian Yogācāra school, has been normally considered by scholars to have advocated ‘Existence’ (viz., Yogācāra) in opposition to ‘Emptiness’ (viz., Madhyamaka). It is problematic, however, to brand Ji’s Yogācāra position simply as anti-Madhyamaka. Although Ji evidently expresses evident criticism on such a Madhyamaka exegete as Bhāvaviveka (ca. 500–570) in some of his works, he also describes Bhāvaviveka in an amicable or even respective way in other works. By analyzing Ji’s extant works, this article argues that Ji’s scholastic attitude toward Madhyamaka changed from criticism to approval.     

Accuracy and performance of the state-based Φ and liveliness measures of information integration

A number of people have suggested that there is a link between information integration and consciousness, and a number of algorithms for calculating information integration have been put forward. The most recent of these is Balduzzi and Tononi’s state-based Φ algorithm, which has factorial dependencies that severely limit the number of neurons that can be analyzed. To address this issue an alternative state-based measure known as liveliness has been developed, which uses the causal relationships between neurons to identify the areas of maximum information integration. This paper outlines the state-based Φ and liveliness algorithms and sets out a number of test networks that were used to compare their accuracy and performance. The results show that liveliness is a reasonable approximation to state-based Φ for some network topologies, and it has a much more scalable performance than state-based Φ.     

“Tears of joy” and “tears and joy?” personal accounts of dimorphous and mixed expressions of emotion

In this investigation two distinct theoretical frameworks were applied to personal accounts of experiencing both smiles and crying, informally referred to as “tears of joy.” Dimorphous theory posits that such expressions arise from a positive or negative appraisal, and a single corresponding emotional experience. In contrast, mixed emotions theoretically arise from simultaneous positive and negative appraisals, positive and negative emotions, which might also culminate in two expressions of emotion. Across three experimental studies participants were exposed to a positive story, or a story with mixed positive and negative aspects. Participants reported on their appraisals, emotions, and personal accounts of their expressions. Explicit, freely-written, and implicit measures, as well as participants’ own explanations for their reported smiling and crying all converged on patterns supporting both dimorphous and mixed expressions of emotion. Data suggest the subjective experience of both “tears of joy” and “tears and joy.”