Anselm's Quiet Radicalism

It is characteristic of Anselm to adopt the formulations of his authorities while giving them meanings of his own, hiding conceptual disagreement by means of verbal echoes. Anselm's considerable originality sometimes goes unnoticed because readers see the standard Augustinian language and miss the fact that Anselm uses it to state un-Augustinian views. One striking instance of Anselm's quiet radicalism is his understanding of free choice and the fall. He seems to uphold standard Augustinian privation theory when he affirms that injustice is merely an absence of justice where justice should be; he seems also to be committed to the standard Augustinian view that everything that has being is created by God. A closer examination, however, shows that Anselm clearly has qualms about whether privation theory can do all of the work to which Augustine had tried to put it; and Anselm actually affirms that every free choice has being and yet is not created by God. I begin by showing that Anselm regards unjust acts as being ontologically on a par with just acts. Injustice itself is nothing, a privation; but an unjust volition is something, and indeed no less something than a just volition. Moreover, creatures have their volitions solely from themselves, not from God. So Anselm must deny that God is the creator of everything that has being: free choices have being, and creatures are the sole causes of those choices. Anselm explicitly draws this radical conclusion, but he does so quietly, without fanfare, taking care to provide ways in which he can still say all the traditional things but mean something radical.     

Who Does the Sounding? The Metaphysics of the First-Person Pronoun in the <Emphasis Type="Italic">Zhuangzi</Emphasis>

In classical Chinese wu 吾 is commonly employed as the first-person pronoun, similar to wo 我 that retains its use in modern Chinese. Although these two words are usually understood as stylistic variants of “I,” “me,” and “myself,” Chinese scholars of the Zhuangzi 莊子 have long been aware of the possible differences in their semantics, especially in the philosophical context of discussing the relation between the self and the person, as evinced by their occurrences in the much-discussed line “Now I have lost myself” (jin zhe wu sang wo 今者吾喪我) in the chapter “Discussion on Making All Things Equal” (“Qiwulun 齊物論”). In this essay, I first provide an exegesis of the proffered explanations of the semantical differences between wu and wo as an introduction to two ways of understanding them in the Zhuangzi literature, viz. the single-reference view and the double-reference view. Then I shall argue against these two views in favor of the no-reference view, meaning that both pronouns in “Now I have lost myself” do not function referentially, given the peculiarity of the verb “lose.” I believe the no-reference view has not been explicitly articulated and defended in the literature, although some scholars who want to read the no-self view into the Zhuangzi might have implied it. My argument is supported by a close reading of the targeted passage in the Zhuangzi, premised on the assumption that the part on the “piping of Heaven” (tian lai 天籟) immediately following the discussion of losing oneself is an indirect explanation rather than a digression. My explanation is framed within a similar discussion of “I” by the British philosopher Elizabeth Anscombe. This comparative interpretation, I believe, not only provides the grounds for understanding Zhuangzi’s ideal of attaining the state where “the ten thousand things are one with me,” but also demonstrates how metaphysics and the philosophy of language are two interwoven threads in Zhuangzi’s reasoning.     

Testing a direct mapping versus competition account of response dynamics in number comparison†

Tracking hand movements during number tasks has become a powerful method for disentangling competing models of numerical representation. In two experiments, participants used a computer mouse to choose whether presented numbers were greater than or less than 5. In Experiment 1, trajectories became more curved towards the incorrect response as targets approached the standard 5, indicating increasing response competition. However, trajectories showed a rightward bias modulated by numerical distance and target size, indicating a direct mapping between hand movement and an ordered, spatial number representation. In Experiment 2, I changed the direction of mouse movements bottom-to-top orientation to left-to-right. Trajectories again became more curved towards the incorrect response as targets approached 5, but this time, there was no modulation of trajectory bias by target size or distance. The results call into question a direct mapping account and instead lend support to a competition model of response dynamics in number comparison.     

Exploring the Toolkit of Emotion: What Do Sadness and Anger Do for Us?

What do negative emotions do for people? We present a framework that defines the function of emotions as the degree to which discrete emotions result in better outcomes in particular types of situations. Focusing on sadness and anger, we review evidence related to the situations that elicit these emotions; the cognitive, physiological, and behavioral changes associated with the emotions; and the extent to which these changes result in demonstrably better outcomes in the type of situation that elicits the emotion. Sadness is elicited by perceived goal loss without possibility of restoration given current abilities and is associated with deliberative reasoning, reduced physiological activity, and behavioral expression. There is preliminary evidence suggesting that sadness can permit coping with loss, and that expression of sadness can recruit others to assist in goal attainment. Anger is elicited by perceived goal loss that can be prevented if an obstacle is overcome and is associated with heuristic reasoning, increased physiological activity, and behavioral expression. There is evidence that expression of anger prompts others to remove themselves as obstacles, and preliminary evidence that anger can promote overcoming obstacles and goal attainment. Like precision tools, specific emotions are best utilized to resolve particular problems.     

The Association Between Strength of Religious Faith and Psychological Functioning

Recently researchers have begun examining the benefit of religious faith on mental and physical health outcomes. This study examined the relationship between religious faith and psychological functioning in 342 university students in diverse educational and geographic settings including a private West Coast Catholic college (sample 1), a Southern public state university (sample 2), and a Southern private Baptist college (sample 3). Participants completed several self-report measures. Strength of religious faith was significantly associated with optimism and experiencing meaning in life among sample 1. Results from sample 2 suggest that strength of religious faith was significantly associated with coping with stress, optimism, experiencing meaning in life, viewing life as a positive challenge, and low anxiety. Strength of religious faith was significantly associated with viewing life as a positive challenge and self-acceptance among sample 3. Although modest correlations surfaced, results suggest that strength of religious faith is associated with several important positive mental health benefits among college students.     

The Wheel of Wellness Counseling for Wellness: A Holistic Model for Treatment Planning

A holistic model of wellness and prevention over the life span was presented by T. J. Sweeney and J. M. Witmer (1991) and J. M. Witmer and T. J. Sweeney (1992). Recent advances in research and theory related to wellness support modifications of the original model. The foundation for the model is examined, research related to each component is explored, and implications for use of the model as a basis for counseling interventions are presented.