International Language and the Everyday: Contact and Collaboration Between C.K. Ogden,Rudolf Carnap and Otto Neurath

Although now largely forgotten, the international language movement was, from the 1880s to the end of the Second World War, a matter of widespread public interest, as well as a concern of numerous scientists and scholars. The primary goal was to establish a language for international communication, but in the early twentieth century an increasing accent was placed on philosophical considerations: wanted was a language better suited to the needs of modern science and rational thought. In this paper, we examine the example of the English scholar C.K. Ogden's international language Basic English and his efforts to win the Vienna Circle philosophers Otto Neurath and Rudolf Carnap over to the project. Basic is shown to be an implementation of key ideas in Ogden's philosophy of language, ideas shared to a large extent with Neurath and Carnap. This we see through an examination of their unpublished correspondence, as well as through the collaboration that emerged between Ogden and Neurath, in which Neurath's Isotype, a system for graphically representing statistical data, became closely aligned with Basic. Through the ideas and endeavours we investigate here, we gain a new perspective on this crucial period in the history of analytic philosophy.     

McDowell’s Alternative Conceptions of the World

Abstract

Feminists have interpreted Rousseau's attitudes to women as characteristic of a patriarchal ideology in which passion, nature and love are associated with the feminine and repressed in favour of masculine reason, culture and justice. Yet this reading does not cohere with Rousseau's adulation of nature, nor with the repression of writing and culture in favour of natural speech which Derrida finds in his texts. This paper uses Rousseau's accounts of his personal experiences to resolve this conflict and to develop a more complex understanding of Rousseau's attitudes to women. The reading emphasizes that Rousseau operated with a triadic picture in which reason, the passions of the heart and the passions of the body are distinguished. The discussion of Derrida's reading of Rousseau gives rise to some reflections on the relationship of speech and writing to subjectivity, autonomy and women's oppression.     

Elaborate reflections on a simple manifesto

In an earlier article (^{McFall, 1991}), I urged clinical psychologists to work toward the goal of integrating science and practice and proposed the adoption of a principle and two corollaries aimed at achieving this goal. In general, I argued that all aspects of clinical psychology must be guided by the highest scientific and ethical standards, that clinical practice be limited to empirically supported procedures, and that clinical training be devoted to producing clinical scientists. In the present article, I elaborate and defend these points by offering reflections on a number of submitted questions provoked by the earlier article. I address four major issues: the philosophical foundations for a scientific epistemology, the implications of this epistemology for clinical practice, the implications for clinical training, and the likely impact of adopting this epistemology on the field of clinical psychology.     

Scripture,Metaphysics, and Poetry: Austin Farrer's The Glass of Vision with Critical Commentary

This article reviews two books by Robert MacSwain, Assistant Professor of Theology and Christian Ethics at the University of the South, Sewanee, Tennessee, which present and examine the work of Austin Farrer, perhaps the greatest Anglican theologian of the twentieth century. In Scripture, Metaphysics, and Poetry, MacSwain offers a critical edition of Farrer's 1948 Bampton Lectures, The Glass of Vision, printed with six essays which assess and examine the Lectures. In Solved by Sacrifice, he considers how Farrer's conception of what faith contributes to reasoned reflection on the study of God changed over the course of his lifetime. After drawing on the work of Henri de Lubac, E.B. Pusey, and contemporary critics, to reflect on The Glass of Vision, this article will suggest how Farrer's presentation of the form of divine truth in the human mind can illumine MacSwain's discussion of Farrer's religious epistemology.     

The Religion of Genetics in Epistemology and Ethics

In the dialog between genetics and religion, the genetics of religion has received thoughtful attention from the possibility of free will to the evolution of human religious behavior. In this article, the author focuses on the reverse, the religion of genetics – specifically, two aspects of how religion shapes our understanding and use of genetics. If religion is (as often argued) whatever our ultimate concern or worldview is, it gives context and direction for the study and application of genetics. Some of the implications are traced through two examples of interaction with one religion, the varied Christian tradition.     

Of pharisees and snark‐hunters: Afro‐Cuban religion as an object of knowledge

Examining some recent publications on Afro‐Cuban religions in the US, this essay argues that some of the evident shortcomings of the literature on this subject may hold important epistemological and methodological lessons for the anthropology of religion in general. These concern the pervasive lack of critical attention to the criteria by which formations of religious knowledge and practice are constituted as objects of study; a failure to acknowledge the historical interaction between theoretical models and public demand structures for authenticated cultural difference; the tendency to treat the relation between observer‐ and insider‐discourses as unproblematic and transparent; and a similarly widespread trend towards over‐systematising and homogenising internally heterogeneous and unbounded aggregates of knowledge and practice. What is suggested instead is an ethnographically informed and actor‐centred sociology of knowledge focussed on mutually articulated universes of meaning, and capable of transcending artificial conceptual boundaries between ‘the religious’ and the sphere of ‘everyday life’.     

Virtue epistemology and tacit cognitive processes in high-grade knowledge

Duncan Pritchard has recently argued that a certain brand of virtue epistemology, known as “virtue responsibilism”, cannot account for knowledge acquired through the use of tacit reasoning processes. I defend virtue responsiblism by showing that Pritchard's charge is founded on a mischaracterization of the view. Contra Pritchard, responsibilists do not demand that agents have complete access to the grounds for their beliefs in order to know. A closer examination of prominent accounts of virtue responsiblism, including Zagzebski's and Hookway's, reveals that the accessibility requirement is much weaker than Pritchard presumes. Zagzebski maintains that it is only intellectually virtuous motivations which drive the agent to adopt truth-conducive procedures and habits that must be accessible, rendering the agent responsible for her belief. Hookway writes that agents may display virtue not by actively monitoring or accessing each step of their deliberation, but by allowing deeply embedded intellectual traits to tacitly guide or shape their process of inquiry. Additional support for Hookway's claim comes from Dreyfus and Dreyfus's model of learning and mastery, which will be briefly discussed at the end. I conclude, therefore, that virtue responsibilists can accommodate knowledge acquired through nonreflectively accessible cognitive operations.     

实用主义视域下心理学的多元化

心理学的多元化是指多种心理学研究的共存,它包括认识论水平的多元化、方法论水平的多元化和学科水平的多元化。多元化不是相对主义,它与实用主义具有内在的一致性。实用主义为当代多元化的心理学提供了合理的依据。实用主义多元论认为,各种心理学分支理论在没有被强制整合到同一框架之前,它就是统一的整体。促进心理学的多元化发展,更大程度地发挥心理学的实用价值是当代心理学的发展方向。     

Epistemological and Moral Conflict Between Religion and Science

Debates about religion and educational attainment often assume that members of certain religious groups do not seek out knowledge of science because they are opposed to the use of the scientific method. Using the science module of the 2006 General Social Survey, the analysis indicates that no religious group differs from the nonreligious comparison group in its propensity to seek out scientific knowledge. A more subtle epistemological conflict may arise when scientists make claims that explicitly contradict theological accounts. Findings indicate that Protestants and Catholics differ from the comparison group only on the very few issues where religion and science make competing claims. A third possible source of conflict may not be epistemological, but rather derives from opposition to what is understood as the public moral agenda of scientists. Findings indicate that conservative Protestants are opposed to scientific influence in public affairs due to opposition to the scientists’ moral agenda.     

建立心理学学科门类及学位类别的分析与展望

摘 要 为了促进中国本土化心理学体系建设和心理学学科的整体发展,从中国与发达国家心理学学科管理制度的比较中发现中国心理学学科归属所存在的问题,并在反思中探讨形成问题的原因。通过心理学在现有学科归属中的局限性,心理学成为独立学科门类的可能性,心理学成为独立学科门类后学科新体系的系统性,心理学成为独立学科门类的社会性四个方面的分析与讨论,研究了使心理学成为独立学科门类与学位类别的必要性与可行性。特别是从建设和谐社会的角度对心理学的学科归属、心理学的未来发展、现代社会发展及心理学与其它学科的广泛联系等需要的讨论中,指出中国心理学在专业设置方面隶属于理学和教育学的不足之处,认为这种隶属关系将会制约心理学的发展和学科成熟。提出应该在现有学位体系中增加心理学学科门类与学位类别,使心理学作为一个与理学和教育学并列的独立学科门类。通过改进学位体系让心理学在更大的学科背景中,建设中国本土心理学自身体系,使心理学研究方法更加多样化,为产生众多边缘学科和更好地发挥社会应用功能创造条件,也为今后心理学发展带来许多发展机遇,并在此基础上为展望心理学未来发展提供新的视角。