The rise of philosophy in Lithuania

The first Lithuanians to be introduced to philosophy were young members of the gentry who studied in European universities at the end of the 14th century. The recently christened Lithuania strove to adopt Western culture and to present itself as a Western state. At the end of the 14th century, the Vilnius Cathedral School was founded. The elements of logic were probably taught there. The growth of the political and economic power of the Grand Duchy of Lithuania brought about the need for higher education. The need was significantly increased by the growing activity of various religious orders. In 1507, the Dominicans started teaching philosophy and theology to their novices in Vilnius. They taught late medieval philosophy in its Thomistic interpretation. We can regard 1507 as the year Lithuania began to benefit from a new phenomenon, professional philosophy, with the Dominicans as its initiators. The Dominicans and later the Jesuits, Franciscans, Benedictines, Carmelites, Trinitarians, and other monastic orders enriched intellectual life in Lithuania by teaching philosophy in their schools. The most important event in the development of philosophy in Lithuania was the foundation of Vilnius University in 1579. The disciplines belonging to scholasticism of the second level were taught in its philosophy department.

Premarital Sex and Marital Satisfaction of Middle Aged Men and Women: A Study of Married Lithuanian Couples

A study was conducted to investigate possible links between current marital satisfaction and age of onset of sexual intercourse, having an experience of premarital intercourse, the number of premarital sexual partners, and having an experience of premarital cohabitation. A convenience sample of subjects consisted of 41 middle-aged married Lithuanian couples. Marital satisfaction was measured by a 16-item Marital Satisfaction Scale developed by the principle investigators of this study. Results indicated no significant relationship between the experience of premarital sexual intercourse and marital satisfaction of men or women. However, men, who had more premarital partners and cohabitation experience, were less satisfied with their marriages. For women, younger onset of sexual activity and larger number of premarital partners was related to lower marital satisfaction.     

Confirmation and the generalized Nagel–Schaffner model of reduction: a Bayesian analysis

Synthese - In their 2010 (Erkenntnis 73:393–412) paper, Dizadji-Bahmani, Frigg, and Hartmann (henceforth ‘DFH’) argue that the generalized version of the Nagel–Schaffner...     

The notion of feminine in Asian philosophical traditions

The abstract notion of “the feminine”, (womanliness, feminine nature)—in French, le féminin, and in German, das Weibliche—as substantivum neutrum, remains together with its opposite, the masculine, connotative of an inherent disparity. It is meant neither as the biological affiliation of sex, nor as gender, the social response, or echo, of this biological affiliation. Rather, it is the spiritual attitude (psychic, spiritual being, mind) which is the norm for psychic manifestations in general, and is its subtle psychosomatic background. It is not necessarily connected with the rude biological differentiation of sex, but rather appears as a quality in one or the other form; either as the individual, the social group or forms of activities, etc., without respect to the biological manifestations of the participants.

What this paper attempts to demonstrate, is the way in which the above described notion of the feminine, functions in classical Asian cultures and philosophies. In the famous Yijing, for instance, this is seen as the hexagram correlated to the male Qian; in the philosophy of Yin and Yang, as Yin the Earth, in correlation with Yang, the Heaven; which are united in the famous Taiji diagram, a sophisticated development of Chinese Neo‐Confucianism. The paper focuses on the Dao de jing, in which Lao Zi gives, as a counterbalance to the existing praxis, priority to the female principle (the feminine). He remains, however, faithful to the Asian tradition, maintaining that the masculine and the feminine should remain equal, correlative, neither one nor the other vying for dominance. The correlative embrace, “When you know the male yet hold on to. the female” (Dao de jing, chapter 28) subsists in the mythical past where both principles are joined in androgynous unity.     

The new sovietPhilosophical Encyclopedia. IV

Ohne Zusammenfassung

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The new sovietPhilosophical Encyclopedia. IV

     

Body Language in Relational Family Therapy

Journal of Religion and Health - The mechanism of projective and introjective identification has been re-evaluated in modern analysis. It is no longer just about the transference of mental content...     

The Network Structure of Childhood Psychopathology in International Adoptees

International adoptees are at an increased risk of emotional and behavioral problems, especially those who are adopted at an older age. We took a new approach in our study of the network structure and predictability of emotional and behavioral problems in internationally adopted children in Finland. Our sample was from the on-going adoption study and comprised 778 internationally adopted children (387 boys and 391 girls, mean age 10.5 (SD 3.4) years). Networks were estimated using Gaussian graphical models and lasso regularization for all the children, and separately for those who were adopted at different ages. The results showed that anxiety/depressive symptoms, social problems, and aggressiveness were the most central symptom domains. Somatic symptoms were the least central and had the weakest effect on the other domains. Similarly, aggressiveness, social problems, and attention problems were high in terms of predictability (73–65%), whereas internalizing problems were relatively low (28–56%). There were clear but local age-group differences in network structure, symptom centrality, and predictability. According to our findings, network models provide important additional information about the centrality and predictability of specific symptom domains, and thus may facilitate targeted interventions among international adoptees.     

Intentions,Permissibility, and Choice

T. M. Scanlon has argued that the intentions with which one acts, or more specifically, one’s reasons for acting, are non-derivatively irrelevant to the moral permissibility of one’s actions. According to one of his arguments in favor of that thesis, it can be permissible to act for one reason rather than another only if one can choose to act for a reason but, since that choice is impossible since believing as will is impossible, one can be permitted to act but one cannot be permitted to act for a reason. This paper aims to show that that argument is unsound. It first argues that the assumption that choosing an action is necessary for it being an object of a moral duty or permission cannot be made consistent with Scanlon’s idea that the same does not hold for an action being an object of blame. It then argues that even if direct control over forming beliefs is impossible, it is not impossible to choose one’s reason for action and, therefore, to be permitted or forbidden to act for it.