Berkeley’s Contingent Necessities

The paper provides an account of necessary truths in Berkeley based upon his divine language model. If the thesis of the paper is correct, not all Berkeleian necessary truths can be known a priori.

Book Reviews

Books reviewed:
John Ryder, Interpreting America: Russian and Soviet Studies of the History of American Thought
Maria Pia Lara, Moral Textures: Feminist Narratives in the Public Sphere     

Position exchange: The social development of agency

Human agency can be defined in terms of acting independently of the immediate situation. Humans have a considerable independence from immediate situational demands because, on the one hand, they are able to distanciate from ongoing activity and reflect upon it, while on the other hand, they are able to identify with other people in different situations. It is argued that this form of agency arises through intersubjectivity because intersubjectivity enables the actor to take a perspective outside of the immediate situation and thus extricating the actor from the immediate situation. The paper contributes to the question of how intersubjectivity, as the basis of agency, develops. Explanations from phenomenology, child development and mirror neuron research are critically reviewed and the novel idea of position exchange is advanced. The paper concludes by examining some of the implications of position exchange for our understanding of the development of agency focusing upon mirror neurons, role play and autism.     

On the formation and function of the category ‘religion’ in anarchist writing

Recent works by Asad, McCutcheon and Fitzgerald have sought to call into question the category ‘religion’ in social anthropology and religious studies. The purpose of this essay is to explore the formation and function of the category religion in anarchist writing. Taking the mid‐nineteenth century as a rough point of departure, I demonstrate that the formation and function of religion as a category in anarchist writing reflects wider constructions and imaginings of modernity through which religion emerges as a cipher for thinking about the past. I will argue that the function of the category religion in anarchist writing is to order relations between past and present. Specifically, where ‘anarcho‐modernist’ writing broadly constitutes religion and the past as conditions to be overcome, ‘anarcho‐romanticist’ writing articulates a generalised nostalgia for religion and the past, although it should be noted that religion is rarely dealt with in any systematic way in anarchist writing. I will conclude by suggesting that although anarchist writing is a marginal corpus of literature, the category religion is constituted along similar lines and fulfils similar functions in both anthropological and phenomenological writings on religion.     

Intersubjectivity and egocentrism: Insights from the relational perspectives of Piaget, Mead, and Wittgenstein

Beginning with Piaget’s concept of egocentrism, we explicate a view of differentiating and coordination perspectives on which language and cognition are based by also drawing on insights from Mead and Wittgenstein. The concept of egocentrism is linked to Piaget’s view of knowledge and development. In overcoming egocentrism, infants differentiate the world from their action. We extend a Piagetian approach to overcoming egocentrism with regard to children’s social knowledge by drawing on Mead’s view that minds and selves emerge from the social process. Children must take the role of others for selves to emerge, a process that is rooted in interaction, requiring sufficient experience with others to be able to anticipate others’ response or attitude to their act. Then the self can respond to one’s own act as the other would. From Piaget’s perspective, these are schemes or patterns of action that develop with repeated experience. From Wittgenstein’s perspective, these patterns are embedded in forms of life; natural ways of reacting to and interacting with others that are characteristic of our species. Overcoming egocentrism or developing perspective taking is required for understanding and for human forms of cognition.     

H. Richard Niebuhr's Reading of George Herbert Mead: Correcting,Completing, and Looking Ahead

In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self‐constitutive through Mead's I/me distinction, I demonstrate Niebuhr's deep yet unacknowledged agreement with Mead: the self is constituted by its participation in multiple communities, but responds to them creatively by enduring the moral perplexity of competing communal claims. I conclude by initiating a constructive account of conscience that follows from this agreement. Conscience is more ecological than dialogical because it regards our creative participation in multiple ecologies of social roles oriented by patterns of responsive relations.     

Theology and Science within a Lakatosian Program

The writings of Ian Barbour and Arthur Peacocke can be construed as initial contributions to a Lakatosian research program on the relation between theology and science, the core theory of which is the thesis that theology belongs at the top of a nonreducible hierarchy of sciences. The positive heuristic of this program involves showing that theology and the sciences have enough in common epistemologically to be so related and arguing for nonreducibility. The author in this essay "rationally reconstructs" some of her philosophical work as a contribution to these tasks.     

The Fractal Self and the Organization of Nature: The Daoist Sage and Chaos Theory

The interconnections between self and surroundings in Daoist thought have been explored in the past in a variety of contexts. This paper, however, explores the Daoist version of the relational self from the general perspective of chaos theory and, more specifically, examines the role of the self in creating emergent form and dynamism in nature and society. The fractal self and world merge through the disciplined effort of the sage until the effort becomes effortless. Both self and world are transformed and become one through the emergent moment. This moment represents a new opportunity for subsequent patterns, or attractors, to emerge. We suggest that the self folds itself into the world, creating and being created by a new attractor, or pattern, in the organization of nature, which we argue is Dao . Our current investigation addresses the following aspects of chaos theory and its relation to Daoism: (1) the Daoist notion of wuwei as perfect congruence; (2) yin and yang at the edge of chaos; (3) the emergent nature of the myriad things; and (4) a Daoist warning against fractal disconnections in the world. Finally, we conclude that the self has the potential to become the world. To approach this amplified condition, the self must dedicate itself to and risk open engagement with events across the complexity of nature. Through openly engaging the world, the self is transformed, leaving the world forever changed.     

Perspective role-taking in young children

Children between the ages of 4 and 7 years were asked to select a photograph depicting the visual perspective of a puppet which was placed at various locations around a dollhouse in a modified version of Piaget and Inhelder's three-mountain task. A shielded condition was used for half of the children. Three types of errors were examined in relation to the shield condition, age, and type of vantage point (views from the corners and from the sides). Shielding of the stimulus array reduced egocentric errors among 4-year-olds, producing a pattern of responses more typical of that observed among older children. Increasing specificity in perspective role-taking with age was indicated by changes in error patterns. Finally, the task was more difficult on trials with corner views, particularly when the child's own view included some of the cues present in the puppet's perspective.