Equity judgments in hypothetical,four-person partnerships

Subjects' ratings of the fairness of a set of suggested allocations in hypothetical, four-person partnerships demonstrated that an ordinal relationship between inputs and outcomes is not a sufficient definition of equity. Subjects' suggestions for fair distributions of outcomes failed to conform to G. W. Walster's (Representative Research in Social Psychology, 1975, 6, 65–67) increasing-profits and profit-sign criteria, and were better fit by R. J. Harris' (Journal of Experimental Social Psychology, 1976, 12, 194–209) linear formula than by any other formula thus far proposed.     

An analysis of generative representation systems

Three ideas are basic to generative theory: (a) Subjects are assumed to attend to the relations among stimuli, extracting the transformations relating pairs of stimuli; (b) the set of abstracted transformations is decomposed or reduced to an elementary set of generators; (c) subjects use the elementary generators as the basis for judging similarity. The purpose of this paper is to illustrate these ideas with an experiment in which subjects were asked to rate the similarity between stimulus pairs. The stimulus materials consisted of the permutations of a 4-item pattern with the properties of a dihedral group which insured the existence of sets of elementary transformations. Three analytic techniques were used to determine the generator set of transformations abstracted by subjects. The first analysis consisted of a monotonic regression between dissimilarity ratings and the number of elementary generators of a given permutation. The residual variance of this monotone regression, suitably normalized, was used as a quantitative goodness-of-fit measure. For the stochastic analysis, cumulative distributions of dissimilarity ratings were obtained for permutations requiring one, two, or three generators. The idea was that permutations requiring fewer generators should be associated with distributions of lower dissimilarity values (higher similarity scores) as compared to permutations predicted to be transformationally more complex. The final analysis, a multidimensional scaling of dissimilarity ratings, converted subjects' ratings into spatial structures to determine whether individual subjects' ratings exhibited the predicted spatial arrangement. The monotone regression and stochastic analyses abstracted similar generator sets for individual subjects, some of which provided perfect fits to the data. Although the scaling analysis yielded similar estimates of generators, for some subjects, transformations with the same number of generators yielded unequal “cognitive” distances resulting in some-what deformed spatial structures for these subjects. It was concluded that the results generally supported a generative model as an approximation to subjects' representations of interstimulus relationships.     

The I Ching and the psyche-body connection

Carl G. Jung's fateful meeting with Richard Wilhelm in 1929 has helped to build a bridge of depth psychological understanding between the East and the West. When Jung emerged from his 'confrontation with the unconscious', he felt validated by Wilhelm in his discovery of the healing power of medieval alchemical symbolism for the European psyche. Analytical psychology however offers a scientific, psychological understanding of Chinese wisdom as contained in the I Ching and Taoist alchemy. The Taoist alchemical tradition (also known as the Inner Elixir tradition of which 'The Secret of the Golden Flower' is a sample text) is based on the premise that psychological experience of the Tao can be achieved through mental and physiological means such as breathing and meditative techniques, gymnastics, dietary regimens such as fasting, consumption of medicinal herbs and minerals, and special sexual practices. This tradition incorporates the I Ching and traditional Chinese medicine in the alchemical opus. Taoist alchemy assumes the primacy of the physical body in the process of self-realization. The psychological and cosmic forces of the trigrams of the I Ching are stored in the internal organs of the body and are the basic material for the experience of Tao. The internal organs are the foundation of the material and subtle bodies and through cultivation, the body becomes spiritualized as the spirits are embodied. The body as a reflection of the entire cosmos becomes the residence of the gods. The realization of a new consciousness is symbolized by the hexagram Fu, meaning rebirth. The Chinese notion of Tao coincides with Jung's postulation of the unus mundus, the unity of existence which underlies the duality of psyche and matter, the psycho-physical background of existence. In this light, in the world of inner experience, East and West follow similar paths symbolically.     

Outgrowing representationalism: Semantic remarks on Tracy Llanera's Richard Rorty: Outgrowing modern nihilism

This article provides a semantic reading of Tracy Llanera's brilliant book Richard Rorty: Outgrowing Modern Nihilism. Llanera is reframing the debate of how to react to the malaise of modern nihilism by proposing a change of metaphor: instead of trying to “overcome” nihilism, we should try to “outgrow” nihilism. This article invites Llanera to shed more light on her project with respect to the semantic categories of realism and representationalism, and with respect to the growing field of conceptual engineering. Can Llanera's project be fruitfully understood as engineering the concepts of “transcendence” and “redemption”? How much of the project hangs on the idea that language does not represent but is rather a tool that helps us fulfill our varying needs? How neat is the entanglement of semantic and existential meaning?     

ON WEAK POSTPOSITIVISM: AHISTORICAL REJECTIONS OF THE VIEW FROM NOWHERE

Abstract: Postpositivists have lately joined post‐Husserlians in arguing that the deepest problem with Descartes' legacy is that it fosters the objectivist illusion that philosophers might actually come to think “from Nowhere,” or at least that they can self‐consciously choose whatever presuppositions they do accept. Yet this argument is easier to express than to incorporate into one's own thinking. It is perfectly possible to oppose the View from Nowhere, and even to criticize others for failing to understand its impossibility, and still do so … as if from Nowhere. This article is concerned with such compromised opposition—that is, with critics who reject, in ahistorical terms and from an ahistorical standpoint, an ahistorical conception of philosophy. It focuses on two figures from the empiricist‐positivist side of the Cartesian legacy, Rorty and Taylor, but their story is in important ways typical. Though their criticisms are certainly more radical and considerably more successful than those of many of their analytic colleagues, each retains in his own thinking more of the ahistorical or standpointless ideal than he realizes.     

Richard Hooker’s ‘labour’ on behalf of the puritan conscience

Abstract

Although Hooker’s Lawes contains no discussion of conscience, the text is concerned with effecting the puritan conscience in leading nonconformists to understand and obey the ordinances of the Elizabethan Church of England. Through close reading of Hooker’s textual performance, the essay demonstrates how his argumentation strategy defines the conscience to satisfy his polemical goals. In his exploration of the potential of reason to resolve doubts, Hooker designs his discourse to persuade the puritan of how unwise it is to plead conscience as the basis for disobedience. The text’s purpose is to convince puritans to ‘better frame them selves’ and surrender to the guide. Hooker also indicates ways the conscience, standing before public exposure, can know it is following God’s will. This essay suggests how Hooker manipulates his opponents so that if they are reasonable there is no ‘necessitie’ of disobedience. He exposes nonconformity as hardness of heart and weakness of brain. Importantly, however, Hooker’s text, suspicious of conscience as an inner voice, circumscribes the work of conscience in terms of civil obedience. Thus he argues that his ‘labour’ has produced a public exposition that should persuade puritans to embrace their public responsibilities as citizens.     

The Four Horsemen of New Atheism: A Select Bibliography

Between 2004 and 2007, four authors – Richard Dawkins, Daniel Dennett, Sam Harris, and Christopher Hitchens – published books critical of religion and promoting atheism. What set these works apart was that they were all published by major publishers and received critical acclaim. Three of the books would even go on to make the New York Times Best Seller list. Together, the four authors became know as the Four Horsemen of New Atheism. This article presents a brief overview of New Atheism and The Four Horsemen of New Atheism, author biographies, and reviews of the Four Horsemen’s works from 2004–2007, which, collectively, outline the core ideas of the New Atheists.     

Pardoning Puritanism: Community,Character, and Forgiveness in the Work of Richard Baxter

The English Puritan Richard Baxter (1615–1691) developed an account of forgiveness that resonates with twentieth‐century virtue ethics. He understood forgiveness as one component of a larger disposition of character developed in community as human beings recognize themselves as sinful creatures engaged in complex relationships of dependency and responsibility, with both God and one another. In the midst of these relationships, persons experience divine and human forgiveness and discover opportunities to practice forgiveness in return. Baxter thus negotiated a distinctive relationship between Christian hope for reconciliation and more stereotypical Puritan emphases on punishment, civil order, and justice. At the same time that recent moral reflection allows us to raise questions about some features of Baxter's argument (such as his treatment of anger), his work provides important resources for correlating dispositions with concrete obligations, establishing a place for forgiveness in the public realm, and counterbalancing the modern emphasis on individual rights.     

A Cross-Cultural Reflection on Shusterman’s Suggestion of the “Transactional” Body

This short article explores the meaning of Shusterman’s “transactional body,” derived from his statement that the will is not a purely mental affair that is independent of physical modality but is always an interaction with its environment. While he appreciates the Deweyan interactional model, he develops the “transactional mode,” which he implies should expand the body-mind unity to the level of social and cultural conditions. Shusterman finds similar integrations and transactions among the mental, psychophysical and physical levels in Asian philosophical traditions. This article conducts a comparative study between his theory and Mencius’ understanding of the body. Within the discussion, the analysis of aesthetic experience explicated by Dewey and Shusterman is reviewed as the link to the comparison.