Distributive Justice and Co-Operation in a World of Humans and Non-Humans: A Contractarian Argument for Drawing Non-Humans into the Sphere of Justice

Various arguments have been provided for drawing non-humans such as animals and artificial agents into the sphere of moral consideration. In this paper, I argue for a shift from an ontological to a social-philosophical approach: instead of asking what an entity is, we should try to conceptually grasp the quasi-social dimension of relations between non-humans and humans. This allows me to reconsider the problem of justice, in particular distributive justice. Engaging with the work of Rawls, I show that an expansion of the contractarian framework to non-humans causes an important problem for liberalism, but can be justified by a contractarian argument. Responding to Bell’s and Nussbaum’s comments on Rawls, I argue that we can justify drawing non-humans into the sphere of distributive justice by relying on the notion of a co-operative scheme. I discuss what co-operation between humans and non-humans can mean and the extent to which it depends on properties. I conclude that we need to imagine principles of ecological and technological distributive justice.     

Imagination and immortality: thinking of me

Recent work in developmental psychology indicates that children naturally think that psychological states continue after death. One important candidate explanation for why this belief is natural appeals to the idea that we believe in immortality because we can’t imagine our own nonexistence. This paper explores this old idea. To begin, I present a qualified statement of the thesis that we can’t imagine our own nonexistence. I argue that the most prominent explanation for this obstacle, Freud’s, is problematic. I go on to describe some central features of contemporary cognitive accounts of the imagination, and I argue that these accounts provide an independently motivated explanation for the imaginative obstacle. While the imaginative obstacle does not dictate a belief in immortality, it does, I maintain, facilitate such a belief.     

RETRACTED ARTICLE: On the illuminationist approach to imaginal power: outline of a perspective

Imagination has always been a mysterious issue for modern philosophy and psychology. In this paper, however, I will not deal with modern theories of imagination; instead, I will suggest an alternative notion of imaginal power by stepping back toward Persian illuminative thought within which we may glimpse a hint of a transcendent concept of imagination as the source of human subjectivity and its power to create the object and the world. My objective here is to extend some noetic aspects of this concept and extract further conclusions theoretically. To this end, I will first introduce a brief account of the noetic characteristic of the Illuminationist perspective of the imagination, then I outline aspects of its efficiency which may shed some light on the modern debate on the subject and its relation to the object.

Real and imagined body movement primes metaphor comprehension

We demonstrate in two experiments that real and imagined body movements appropriate to metaphorical phrases facilitate people's immediate comprehension of these phrases. Participants first learned to make different body movements given specific cues. In two reading time studies, people were faster to understand a metaphorical phrase, such as push the argument, when they had previously just made an appropriate body action (e.g., a push movement) (Experiment 1), or imagined making a specific body movement (Experiment 2), than when they first made a mismatching body action (e.g., a chewing movement) or no movement. These findings support the idea that appropriate body action, or even imagined action, enhances people's embodied, metaphorical construal of abstract concepts that are referred to in metaphorical phrases.     

The symbol in the body: the un-doing of a dissociation through Embodied Active Imagination in Jungian analysis

Jung understood dissociation as a natural state of the psyche, capable of turning defensive through development. Based on this premise, and its conception on the equivalence between psyche and matter, the present work describes the un-doing of a dissociation expressed through a chronic enterocolitis disorder. When the symbol remains closer to the body and its most instinctive manifestations, we need to descend to that level in order to let the vertical axis connection be gradually restored through the therapeutic relationship – the horizontal axis. In other words, this un-doing requires that patient and analyst follow the unconscious path proposed by symbolic expressions that gradually emerge through the patient’s body and active imagination. Movement is our most primitive and fundamental experience. Many authors (Stern, Panksepp, Gallese) have agreed that, in addition to being first in terms of development, movement continues to have primacy over any other experience throughout life. This means that emotions, bodily concepts and, later, speech, evolve from a somatic basis. In the light of such neuroscientific findings, Jung’s vision of the correspondence of psyche and matter will be revisited in order to portray how the analytic bond provides a context for the re-establishment of the linking/creative function of the archetype, and allows the restoring of the ego-Self axis connection by including non-verbal approaches, such as body-based active imagination, also known as Authentic Movement. Authentic Movement is an amplification of Jung’s active imagination method that enables a dialogue between the ego and the diverse configurations of the unconscious. When such dialogue is grounded in the body, there is an easier access to the affective dimension stored in implicit memory. That which was relived through the body can gradually be remembered, and affects hitherto rejected, find other symbolic ways of being expressed and contained in the analytic vas.     

Personality traits in people with synaesthesia: Do synaesthetes have an atypical personality profile?

People with synaesthesia not only have – by definition – unusual experiences (e.g., numbers triggering colour), they also have a different cognitive profile (e.g., in terms of their memory and perceptual abilities) and a bias towards certain interests and activities (e.g., towards the arts). However, virtually nothing is known about whether synaesthetes have an atypical personality profile. In this study, a standard measure of personality was administered (Big Five Inventory) along with two questionnaire measures of empathy. Synaesthetes, relative to demographically matched controls, reported higher levels of ‘Openness to Experience’ which is known to be related to imagination and artistic tendencies. They also reported higher levels of ‘Fantasizing’ on one of the empathy measures, which is conceptually related to Openness, although their self-reported empathy did not differ in other respects. In addition, synaesthetes reported lower levels of Agreeableness which we did not predict in advance.     

Reduced goal specificity is associated with reduced memory specificity in depressed adults

Models of autobiographical memory suggest a close association between memories, future imagination and setting specific personal goals. However this association has yet to be tested with depressed individuals. The aim of this study was to examine whether the specificity of remembering past and imagining future personal events is associated with the specificity of approach and avoidance goals in depressed individuals. Two samples comprising adults who met criteria for major depressive disorder (MDD; N=30) and adults who had no prior history or current depression (N=30) completed autobiographical memory and future event tests, and a personal goal task. In the depressed sample, the specificity with which participants remembered the past was significantly associated with the specificity with which they generated future goals. The depressed sample also elicited fewer specific approach and avoidance goals compared to the non-depressed sample. These findings suggest that an overgeneral memory deficit extends to impairments in goal specificity.     

笛卡尔的想象理论研究

我们面临着一个笛卡尔哲学的理论困难:一方面他在形而上学的沉思中对思维和广延做出区分;另一方面,又在现实当中坚持人的灵魂和身体的不可分。而恰恰是在这种困境当中,想象具有了不可替代的重要性。没有想象,思维就不能通向物体性事物,物体性事物就是不可衡量的,作为思维根本性才能的理智就不能完成一个对物体性事物的基本认识,我们的激情就难以产生,我们的意志就难以发挥作用。想象是思维转向物体性广延的重要中介。     

Helping the heart grow fonder during absence: Daydreaming about significant others replenishes connectedness after induced loneliness

People are known to engage in behaviours aimed at replenishing social connectedness after their sense of belonging is threatened. We explored whether the mental strategy of daydreaming about significant others could have similar effects by acting as an imaginary substitute when loved ones are unavailable. Following a loneliness induction, participants (N = 126) were asked to either daydream about a significant other, daydream about a non-social scenario or complete a control task. Social daydreamers showed significantly increased feelings of connection, love and belonging compared to non-social daydreamers and control participants. Consistent with the proposition that social daydreaming replenished connectedness, social daydreamers also behaved more pro-socially and expressed less of a desire to interact with others after daydreaming. These findings demonstrate that through imagination, social daydreaming can replenish connectedness providing a potential strategy for enhancing socio-emotional well-being.