Continued relevance of Dante Alighieri’s Comedy that transformed the soul and the culture

Abstract

The following essay is a modified version of an invited presentation given in Florence, Italy in May 2017. It builds on and extends some of the previous psychoanalytic and multidisciplinary studies of Dante’s Divine Comedy as a “psychoanalysis of the Middle Ages” that greatly contributed to the incipient changes of the cultural episteme. The paper will explore and elaborate the continued relevance of Dantian proto-psychoanalytic insight into the complex role of regression, destruction, transgression, and conflict in generating growth, expansion, and creativity, and the ways in which ethics and erotics intertwine in a complex path towards unity, within the context of his multivocal presubjective, intrasubjective, and intersubjective inquiry leading to psychic reorganization. The liminal nature of Dante’s poetry, extending the symbolic and representational range in a way unprecedented in the vernacular literature of his time, vivifying and representing what is traditionally thought of as beyond representation, will also be considered in terms of its relevance to the contemporary psychoanalytic discourse.     

The selective action of Cfunc control

According to relational frame theory Cfunc stimuli select which stimulus properties are transformed via derived stimulus relations. To date there has been no demonstration of the selective action of Cfunc control. We provide an analysis of the requirements for such a demonstration, and describe the results from four experiments employing a paradigm consistent with these requirements. We employed a paradigm based on virtual car races. The paradigm had two components: i) a sample racecar screen which showed the performance of a sample racecar, and used experimentally engineered symbols to communicate how the performance of each real racecar would compare with that of the sample racecar, and ii) a car race screen showing other racecars race. Two symbols were established as Crels for the relations of same and different, and two symbols were established as Cfuncs for the functional properties of speed and direction. The results from these experiments demonstrate Cfunc stimuli can select which functions transform via derived stimulus relations, a central component of relational frame theory. The study has implications for the study of relational responding in complex settings and for applied work aimed at refining repertoires of relational responding.     

Sex differences in confidence influence patterns of conformity

Lack of confidence in one's own ability can increase the likelihood of relying on social information. Sex differences in confidence have been extensively investigated in cognitive tasks, but implications for conformity have not been directly tested. Here, we tested the hypothesis that, in a task that shows sex differences in confidence, an indirect effect of sex on social information use will also be evident. Participants (N = 168) were administered a mental rotation (MR) task or a letter transformation (LT) task. After providing an answer, participants reported their confidence before seeing the responses of demonstrators and being allowed to change their initial answer. In the MR, but not the LT, task, women showed lower levels of confidence than men, and confidence mediated an indirect effect of sex on the likelihood of switching answers. These results provide novel, experimental evidence that confidence is a general explanatory mechanism underpinning susceptibility to social influences. Our results have implications for the interpretation of the wider literature on sex differences in conformity.     

The Moral Implications of Immorality

This essay focuses on the issue of immorality, an issue that has largely been understudied in anthropology. It examines two types of immoral behavior in contemporary Chinese society, drawing on cases widely agreed upon by ordinary people to be morally wrong. Next, it analyzes moral experiences and moral sentiments among individuals who either were victims of immoral acts or recalled their own feelings of being immoral. Ethnographic evidence shows that immorality tends to be intuitive and emotional in actual social actions but in recollections of moral experiences it is reflected upon with rational reasoning and justification. Immorality is essentially the violation of the social, which may explain why ordinary people use immorality to define and defend their social behavior in everyday life. The recent emphasis on moral reasoning and ethical choice in anthropological studies of moralities has overlooked the social in the moral as well as the role of moral sentiments and intuitions in social actions.     

Response To Jason Springs

Jason Springs’s Healthy Conflict in Contemporary American Society is a masterful attempt to practice productive conflict and democratic dialogue in the face of static antagonisms and deep-seated divisions. In my response, I underscore Springs’s insistence on mediating between the moral imagination of Richard Rorty and the prophetic critique of Cornel West. For the author of Healthy Conflict, any hope in the survival of democracy relies on balancing critique of domination with constructive proposals for a more just and equitable world. On the one hand, Springs rejects any strong distinction between moral imagination and socio-political critique; in fact, he argues for their intertwinement, especially in the work of West. At the same time, there are moments when he suggests an opposition between expanding the moral imagination and engaging in the critical enterprise, especially as he identifies the limits in Foucault regarding normativity and democratic struggle. I respond to this slippage by arguing that Foucault, and critical theory more broadly, open up possibilities for rethinking ethics, politics, and our relationship to the violence that sustains the order of things.     

EXPERIENCING THE WORLD AS THE EVOLVED IMAGE OF GOD: RELIGION IN THE CONTEXT OF SCIENCE

Religion must be seen as the result of the learning processes of humanity, as they manifest themselves in human interaction with and experience of reality. Such interaction depends on knowledge that provides the basis for practices of orientation and transformation. Religion as part of human culture provides resources for identifying lasting significance of experience in light of what appears to be ultimate conditions for a good and flourishing life. Thus, it is also possible to understand human distinctiveness as manifest in the dynamic practices in which humans participate, and of which religious practices are part. Therefore, it is not specific attributes that make humans distinct from other species but how they engage these in relation to the various experiential dimensions and ascribe significance to some of these in light of what they understand as ultimate sources of orientation and transformation.     

Mental rotation of cubes with a snake face: The role of the human-body analogy revisited

ABSTRACT

Previous research has demonstrated repeatedly that the mental rotation of human-like objects can be performed more quickly than the mental rotation of abstract objects (a body analogy effect). According to existing accounts, the body analogy effect is mediated by projections of one’s own body axes onto objects (spatial embodiment), and the mental emulation of the observed body posture (motoric embodiment). To test whether motoric embodiment facilitates the mental rotation of human-like objects, we conducted an experiment using a snake-like object that had its own body axes but would be difficult to emulate. Twenty-four participants performed the mental rotation of snake-shaped cubes with or without a snake face as well as human-shaped cubes with or without a human face. Results showed that the presence of a face increased mental rotation speeds for both human-shaped and snake-shaped cubes, confirming both the human-body and snake analogy effects. More importantly, the snake analogy effect was equal to the human-body analogy effect. These findings contradict the motoric embodiment account and suggest that any object that can be regarded as a unit facilitates holistic mental rotation, which in turn leads to improved performance.     

Mental Rotation in False Belief Understanding

This study examines the spontaneous use of embodied egocentric transformation (EET) in understanding false beliefs in the minds of others. EET involves the participants mentally transforming or rotating themselves into the orientation of an agent when trying to adopt his or her visuospatial perspective. We argue that psychological perspective taking such as false belief reasoning may also involve EET because of what has been widely reported in the embodied cognition literature, showing that our processing of abstract, propositional information is often grounded in concrete bodily sensations which are not apparently linked to higher cognition. In Experiment 1, an agent placed a ball into one of two boxes and left. The ball then rolled out and moved either into the other box (new box) or back into the original one (old box). The participants were to decide from which box they themselves or the agent would try to recover the ball. Results showed that false belief performance was affected by increased orientation disparity between the participants and the agent, suggesting involvement of embodied transformation. In Experiment 2, false belief was similarly induced and the participants were to decide if the agent would try to recover the ball in one specific box. Orientation disparity was again found to affect false belief performance. The present results extend previous findings on EET in visuospatial perspective taking and suggest that false belief reasoning, which is a kind of psychological perspective taking, can also involve embodied rotation, consistent with the embodied cognition view.     

试析《皇极经世》历史年表与先天六十四卦圆图

邵雍在《皇极经世》中编织了一个庞大的历史年表,这个年表紧紧围绕先天六十四卦圜图而转动。作者分析了六十四卦爻位与时间的对应关系,认为初爻到上爻分别表征相异的时空,这些不同时空的具体情状均由各爻动变后形成的变卦来涵摄。并指出这种爻位与时间上涵摄关系有深刻的哲理上的意蕴。     

The interplay of predictive and postdictive components of experienced selfhood

Objects that we affect by our body movements can be experienced as being controlled by (agency) and belonging to the own body (ownership). Such impressions of minimal selfhood arise when objects move as predicted prior to the action (predictive component). But they can also arise when otherwise unpredictable object movements turn out to be consistent with (e.g. spatially compatible to) preceding actions (postdictive component). Here we studied how the impact of postdictive components of inferred minimal selfhood in terms of action-object compatibility is shaped by different levels of predictability of these object movements. We found that compatibility between actions and object movements, and to a lesser extent predictability of object movements, affected reported agency while only compatibility affected reported ownership. Importantly, predictive and postdictive factors influenced these measures in an independent manner. We discuss these results against the background of models that assume multiple components of experienced minimal selfhood.