Multivalued Logic to Transform Potential into Actual Objects

We define the notion of “potential existence” by starting from the fact that in multi-valued logic the existential quantifier is interpreted by the least upper bound operator. Besides, we try to define in a general way how to pass from potential into actual existence. Presented by Melvin Fitting     

Infinite barbarians

This paper discusses an infinite regress that looms behind a certain kind of historical explanation. The movement of one barbarian group is often explained by the movement of others, but those movements in turn call for an explanation. While their explanation can again be the movement of yet another group of barbarians, if this sort of explanation does not stop somewhere we are left with an infinite regress of barbarians. While that regress would be vicious, it cannot be accommodated by several general views about what viciousness in infinite regresses amounts to. This example is additional evidence that we should prefer a pluralist approach to infinite regresses.     

Infinity in Ontology and Mind

Two fundamental categories of any ontology are the category of objects and the category of universals. We discuss the question whether either of these categories can be infinite or not. In the category of objects, the subcategory of physical objects is examined within the context of different cosmological theories regarding the different kinds of fundamental objects in the universe. Abstract objects are discussed in terms of sets and the intensional objects of conceptual realism. The category of universals is discussed in terms of the three major theories of universals: nominalism, realism, and conceptualism. The finitude of mind pertains only to conceptualism. We consider the question of whether or not this finitude precludes impredicative concept formation. An explication of potential infinity, especially as applied to concepts and expressions, is given. We also briefly discuss a logic of plural objects, or groups of single objects (individuals), which is based on Bertrand Russell’s (1903, The principles of mathematics, 2nd edn. (1938). Norton & Co, NY) notion of a class as many. The universal class as many does not exist in this logic if there are two or more single objects; but the issue is undecided if there is just one individual. We note that adding plural objects (groups) to an ontology with a countable infinity of individuals (single objects) does not generate an uncountable infinity of classes as many.

Introduction: Fragmentation of the Unus Mundus

This panel is a series of presentations by a father and his three sons. The first is a critique of the concept of the Unus Mundus, an idea that goes back at least as far as Plato's Cave in western intellectual history. A longing for unchanging foundational ideas lies at the core of much of our culture, psychology, and theology. The subsequent presentations describe various unforeseen, destructive results stemming from the perspective of the Unus Mundus. The first example is of persons with Alzheimer's disease, whose singular subjectivity is often ignored because they are seen as a category. They are 'Alzheimer-ed', subtly enabling those around them to avoid an anxiety-producing encounter with their enigmatic otherness. Another important perspective is the modernist re-construction of city spaces that has resulted in the loss of an organic sense of containment. The lengthy horizon of the grand boulevards seemed like openings upon infinity, often provoking panic and agoraphobia, as seen in the work of Edvard Munch. Lastly, the genocidal tendencies of modern times epitomize the dangers of totalizing, Utopian ideas. Violent elimination may be visited upon groups or peoples who are deemed 'impure', as besmirching idealized social visions. Such examples illustrate some of the ethical dangers of conceptualizations related to the Unus Mundus.     

Growing old: A psychoanalyst’s point of view1

With the help of clinical examples, the author shows that psychoanalysis or psychotherapy after the age of 70 can be a fascinating experience, one that enables patients to reconstruct their internal history in such a way that their final years can be given their rightful place in the overall journey through life. Often it will be a matter of going beyond the conflict between paralysing time with the illusion of keeping death at bay and taking the transient nature of life into account in order to perceive its true flavour. We can grow old passively, juxtaposing different periods of our life without linking them together, thereby creating the illusion of time without end; or we can grow old actively, integrating the different phases of our life into a coherent historical narrative. This representation of time leaves the door open for experiences which the author calls ‘small seconds of eternity’. We can all experience such moments when we are deeply moved – joyfully or painfully – by something, so that we perceive another quality of time that goes beyond its chronological dimension without all the same negating it. Helping elderly people to identify these seconds of eternity and catch hold of them can be an invaluable experience for them. Perhaps we need to see our life unfold through the chronology of its different phases in order to discover, second by second, how to express on an everyday basis something of which we have had an inkling in some second of eternity.     

THE FAULT IN US: ETHICS,INFINITY, AND CELESTIAL BODIES

Catherine Keller's Cloud of the Impossible knits together process theology and relational ontology with quantum mechanics. In quantum physics, she finds a new resource for undoing the architecture of classical metaphysics and its location of autonomous human subjects as the primary gears of ethical agency. Keller swarms theology with the quantum perspective, focusing in particular on the phenomenon of quantum entanglement, by which quantum particles are found to remain influential over each other long after they have been physically separated—what Albert Einstein and his collaborators recklessly dismissed as “spooky action at a distance.” This spooky action, Keller suggests, reroutes process thought—classically concerned with flux—to a new concern with intransigence—particularly the intransigence of the ethical relationship. Attending to the ethical urgency of the Other, she leaves process theology in a position of susceptibility to the moral imperative posed by the marginalized, the victimized, and the oppressed. This essay argues that although the ontological work of Keller's book productively integrates quantum physics into process theology, the ethical dimension of relationality is left cold in the quantum field. This is because, contra the ethical framework of contemporary deconstruction, which, following Emmanuel Levinas, sees ethical relationships as emerging out of a dynamic of infinite distance, moral connection has nothing to do with the remote reaches of the quantum scale or the macro‐scale limits of space—nothing to do with “infinity” at all. Ethics emerges out of a much messier landscape—the evolved dynamic of fleshy, finite, material bodies. Rather than seeing ethical labor as a matter of physics, my contention (and here I think I am arguing with, rather than against Keller) is that interdisciplinary undertakings like Cloud of the Impossible are ethical disciplinary practices, re‐acquainting us with the non‐sovereignty of the self in order to open up new habits of relating rather than spotlighting ethical imperatives.     

The seventh servant: The implications of a truth drive in Bions theory of 'O'

Drawing upon Bion's published works on the subjects of truth, dreaming, alpha‐function and transformations in ‘O’, the author independently postulates that there exists a ‘truth instinctual drive’ that subserves a truth principle, the latter of which is associated with the reality principle. Further, he suggests, following Bion's postulation, that ‘alpha‐function’ and dreaming/phantasying constitute unconscious thinking processes and that they mediate the activity of this ‘truth drive’ (quest, pulsion), which the author hypothesizes constitutes another aspect of a larger entity that also includes the epistemophilic component drive. It purportedly seeks and transmits as well as includes what Bion (1965, pp. 147‐9) calls ‘O’, the ‘Absolute Truth, Ultimate Reality, O’ (also associated with infi nity, noumena or things‐in‐themselves, and ‘godhead’) (1970, p. 26). It is further hypothesized that the truth drive functions in collaboration with an ‘unconscious consciousness’ that is associated with the faculty of ‘attention’, which is also known as ‘intuition’. It is responsive to internal psychical reality and constitutes Bion's ‘seventh servant’. O, the ultimate landscape of psychoanalysis, has many dimensions, but the one that seems to interest Bion is that of the emotional experience of the analysand's and the analyst's ‘evolving O’ respectively (1970, p. 52) during the analytic session. The author thus hypothesizes that a sense of truth presents itself to the subject as a quest for truth which has the quality and force of an instinctual drive and constitutes the counterpart to the epistemophilic drive. This ‘truth quest’ or ‘drive’ is hypothesized to be the source of the generation of the emotional truth of one's ongoing experiences, both conscious and unconscious. It is proposed that emotions are beacons of truth in regard to the acceptance of reality. The concepts of an emotional truth drive and a truth principle would help us understand why analysands are able to accept analysts’ interpretations that favor the operation of the reality principle over the pleasure principle—because of what is postulated as their overriding adaptive need for truth. Ultimately, it would seem that Bion's legacy of truth aims at integrating fi nite man with infi nite man.