Jung Among the Physicists: A Review Essay of Dual-Aspect Monism and the Deep Structure of Meaning

This essay reviews the recent book by Harald Atmanspacher and Dean Rickles, Dual-Aspect Monism and the Deep Structure of Meaning. The essay aims to contextualize and clarify the book’s core argument about the theoretical and empirical fruitfulness of decompositional dual-aspect monism as an intervention into the mind-body problem that ascribes a pivotal role to meaning. The variants of dual-aspect monism discussed were developed primarily by physicists, but the essay also highlights the crucial contributions to the argument by the one non-physicist involved, Carl Gustav Jung, as well as noting the significance of dual-aspect monism and of the reviewed book for analytical psychology.     

Virtue Ethics and Situationist Personality Psychology

In this paper I examine and reply to a deflationary challenge brought against virtue ethics. The challenge comes from critics who are impressed by recent psychological evidence suggesting that much of what we take to be virtuous conduct is in fact elicited by narrowly specific social settings, as opposed to being the manifestation of robust individual character. In answer to the challenge, I suggest a conception of virtue that openly acknowledges the likelihood of its deep, ongoing dependence upon particular social relationships and settings. I argue that holding this conception will indeed cause problems for some important strands of thought in virtue ethics, most notably in the tradition of Aristotle's Nicomachean Ethics. But an approach to virtue ethics modeled on David Hume's treatment of virtue and character in A Treatise of Human Nature promises to escape these problems.     

Mencius,Hume, and the virtue of humanity: sources of benevolent moral development

ABSTRACT

In this paper, we elucidate the moral psychology and what we might call the moral sociology of Mencius and of Hume, and we argue for three claims. First, we demonstrate that there are strong similarities between Mencius and Hume concerning some of the principal psychological sources of the virtue of humanity. Second, we show that there are strong similarities between the two concerning some of the principal social sources of the virtue of humanity. Third, we argue that there are related, though weaker, similarities between Mencius and Hume concerning some of the principal cognitive sources of the virtue of humanity. We conclude by suggesting that the number and nature of these similarities demonstrate the need for future research on the conceptual connections between Confucian and Humean moral philosophy, especially on the psychological and social sources of benevolent moral development.     

Non-Reductionist Naturalism: Nussbaum between Aristotle and Hume

Martha Nussbaum proposes a universal list of human capabilities as the basis for fundamental political principles. She claims that the list, in an Aristotelian spirit, might be justified by an ongoing inquiry into valuable human functionings for the good life. Here I argue that the attractiveness of Nussbaum’s theory crucially depends on the philosophical possibility of a non-reductionist understanding of naturalism and on resolving the tensions between ethical and political aspects of the role of capabilities. Through a comparison of Nussbaum’s approach with those of Aristotle and (less familiarly) Hume, I try to show that in these alternative versions we find valuable resources for the kind of non-reductionist model which might, in line with Nussbaum’s own objectives, provide the basis for a capabilities-based critique of dominant modes of normative theorizing and their influence in public discourse. This article was presented at the UK Association for Legal and Social Philosophy Conference on Equality, 5–7 July 2004, University of Wales, Newport. I am grateful to Gideon Calder, Herman De Dijn, Carlos Steel, Jochim Lourduswamy, Toon Vandevelde and two anonymous referees for this journal for their comments and suggestions.     

Reasons to act and believe: naturalism and rational justification in Hume’s philosophical project

Is Hume a naturalist? Does he regard all or nearly all beliefs and actions as rationally unjustified? In order to settle these questions, it is necessary to examine their key terms (‘naturalism’ and ‘rational justification’) and to understand the character—especially the normative character—of Hume’s philosophical project. This paper argues (i) that Hume is a naturalist—and, in particular, both a moral and an epistemic naturalist—in quite robust ways; and (ii) that Hume can properly regard many actions and beliefs as “rationally justified” in several different senses of that term.     

The Neo‐Barthian Critique of Reinhold Niebuhr

The author notes an unclarity in David Novak's defense of Reinhold Niebuhr against Stanley Hauerwas's critique and identifies some issues left unsettled in the exchange between Novak and Hauerwas over Niebuhr's ethics. Specifically, the author proposes that the Barthian‐Hauerwasian communitarian rejection of Niebuhrian natural theology and natural law ignores the historical abuse of biblical theology in the German Christian response to the Nazis, fails to account for the fact of general moral revulsion against Nazism, and flirts itself with a conventionalist form of nihilism.     

Effectiveness of Cognitive Behavioral Therapy for Anxiety and Depression Among Orthodox Jews

Several clinical papers have provided clinical recommendations for how to provide cognitive behavioral therapy (CBT) for obsessive-compulsive symptoms among Orthodox Jewish individuals. However, no published studies have described culturally adapted CBT for anxiety or depression in this population or quantified the effectiveness of such approaches. We evaluated the effectiveness of CBT for symptoms of generalized anxiety and depression in a sample of Orthodox Jews (n = 65) and a comparison sample (n = 42) presenting to the Center for Anxiety, a private outpatient clinic with three offices in the New York area (www.centerforanxiety.org). A chart review revealed that all patients received CBT-based interventions with appropriate religious-cultural adaptations of treatment, which we present in two case studies. We observed statistically and clinically significant treatment gains from pretreatment to midtreatment (anxiety: t = 8.56, p < .001; depression: t = 8.01, p < .001), and again from midtreatment through termination (anxiety: t = 3.68, p < .001; depression: t = 3.62, p < .001). No significant differences in anxiety or depression were observed between Orthodox Jewish patients and controls at any time point or for treatment effects (anxiety: Wilks’ Lambda = .950, F = 2.65, p = .076, η_p² = .050; depression: Wilks’ Lambda = .99, F = 2.00,p = .49, η_p² = .014). This paper offers clinical insight into delivery of CBT to Orthodox Jewish patients, as well as preliminary support for the effectiveness of CBT in treating symptoms of generalized anxiety and depression within this population.     

GLOCALIZATION: RELIGION AND SCIENCE AROUND THE WORLD

This essay explains the rationale behind a series of reviews on interactions between knowledge and values, science and religion, in different countries or regions around the world. The series will run in Zygon for the whole of 2015 and beyond. In the literature, it may seem that discussions in the United States and to a lesser extent the United Kingdom are typical of the issues, but they need not be. David Livingstone showed that the reception of evolution differed, even among Calvinists in different countries. Thus, rather than an export model, we should take time to learn from scholars rooted in different contexts how in their situation issues on knowledge and values arise and are dealt with. In this interplay of global processes and local contexts, indicated with the term glocalization, we should be alert to the migration of concepts and the transformations that ideas undergo.