In Defense of the Ideal of a Life Plan

Aristotle claims at Eudemian Ethics 1.2 that everyone who can live according to his own choice should adopt some goal for the good life, which he will keep in view in all his actions, for not to have done so is a sign of folly. This is an opinion shared by other ancients as well as some moderns. Others believe, however, that this view is false to the human condition, and provide a number of objections: (1) you can't plan love; (2) nor life's surprises; (3) planning a whole life is of no use since the world changes too much; (4) as do our values; and (5) planning a life is something only dreary people would do. The aim of this paper is to examine these objections, as part of a broader attempt to defend the relevance of a eudaimonistic approach to the question of how to live well.     

The perception of surface curvature from optical motion

Observers viewed the optical flow field of a rotating quadric surface patch and were required to match its perceived structure by adjusting the shape of a stereoscopically presented surface. In Experiment 1, the flow fields included rigid object rotations and constant flow fields with patterns of image acceleration that had no possible rigid interpretation. In performing their matches, observers had independent control of two parameters that determined the surface shape. One of these, called the shape characteristic, is defined as the ratio of the two principle curvatures and is independent of object size. The other, called curvedness, is defined as the sum of the squared principle curvatures and depends on the size of the object. Adjustments of shape characteristic were almost perfectly accurate for both motion conditions. Adjustments of curvedness, on the other hand, were systematically overestimated and were not highly correlated with the simulated curvedness of the depicted surface patch. In Experiment 2, the same flow fields were masked with a global pattern of curl, divergence, or shear, which disrupted the first-order spatial derivatives of the image velocity field, while leaving the second-order spatial derivatives invariant. The addition of these masks had only negligible effects on observers’ performance. These findings suggest that observers’ judgments of three-dimensional surface shape from motion are primarily determined by the second-order spatial derivatives of the instantaneous field of image displacements.     

Verbal and cognitive distractors in driving performance while using hands-free phones

This study investigated the effect of different types of distractions related to use of a hands-free phone on driving performance. The study used three types of verbal distractors: casual conversation, simple arithmetic number guessing, and number adding, in the phone conversation. 12 adults were instructed to follow a lead vehicle on a closed-course highway in a fixed-based driving simulator. The results showed that use of a hands-free cellular phone involving verbal and cognitive distractions impaired driving performance and skill. Types of distraction produced significantly different effects on several dependent variables: the driving speed, headway (distance between the lead car and the manipulated car), brake reaction time, and number of collisions with the lead car. In general, the higher the cognitive load involved in the dialogue, the worse the driving performance.     

Response to Janine de Peyer’s “Uncanny Communication and the Porous Mind”

Janine de Peyer has done pioneering work in (re)opening the exploration of uncanny phenomena within the context of the psychoanalytic encounter. In this response her achievement is celebrated and placed against the backdrop of recent advances in Jungian or Analytical Psychology. In particular the application of complexity theory to synchronistic phenomena is suggested as a valuable means of assess these experiences. The use of field theory to help capture the distributed, nonlocal aspect of the interactive field active in such material is traced back to 19th-century physics and William James’s introduction of this concept into psychology. In an attempt to take another step forward, an ecological approach to these phenomena is suggested.     

Loud versus quiet praise: A direct behavioral comparison in secondary classrooms

The purpose of the present study was to compare the effects of teacher public (i.e., loud) and private (i.e., quiet) praise on students' appropriately engaged behavior (AEB) and disruptive behaviors (DB). Employing a combined multiple-baseline withdrawal design, the effects of loud and quiet praise were assessed across two pairs of secondary classrooms. Each classroom's mean percentage of observed intervals of AEB and DB across loud and quiet praise intervention phases was assessed and compared. Overall, visual analysis of the data, multilevel modeling, and effect sizes showed that both loud and quiet praises were more effective than no treatment at increasing AEB and decreasing DB. In addition, there were no statistical or clinically significant differences between the loud and quiet praise interventions. The results are discussed in light of appropriate practices and controversies in the literature.     

The emergence of the ecological mind in Hua‐Yen/Kegon Buddhism and Jungian psychology

The complexity associated with deep interconnectedness in nature is beginning to be articulated and elaborated in the field of ecological studies. While some parallels to the psyche have been made and the field of Eco‐psychology has been developing, Jung's explicit contribution by way of the image of rhizomes has not been considered in detail. Philosopher Gilles Deleuze acknowledges borrowing the term from Jung, though he disagreed with Jung's Empedoclean use of the term. The paper presents some fundamental properties of rhizomes along with contemporary scientific research on mycorrhizal (fungal) networks. Comparisons are made, first with classical symbolic forms, demonstrating some overlap but also some differences. Then comparison of rhizomal networks is made to those found both in mammalian brains and in recent images of the ‘cosmic web’. While no hard conclusions can be drawn from these images, their remarkable similarities are suggestive of a need to reconsider what is meant by ‘intelligence’. The cosmic web is one of the largest structures in the known universe (clusters of galaxies which form into filaments and walls) with empty spaces in between. Exploration of the structure of this web leads to a discussion of dark matter and dark energy, current hot topics in science, probing into the mysteries of our ‘Big‐Bang’ cosmology. An additional comparison of the emerging image of the universe as a whole with the ancient Chinese Buddhist cosmological vision from the Hua‐Yen School (Kegon in Japan) again reveals profound parallels. The potential convergence of aspects of subjective, or meditative, explorations with objective scientific constructions is striking and offers links between East and West, as well as potential confirmation of the objective aspects of empathy.