Justice, instruction, and the good: The case for public education in Aristotle and Plato'sLaws

This paper develops an interpretation and analysis of the arguments for public education which open Book VIII of Aristotle'sPolitics, drawing on both the wider Aristotelian corpus and on examination of continuities with Plato'sLaws. Part III: Sections VIII-XI examine the two arguments which Aristotle adduces in support of the claim that education should be provided through a public system. The first of these arguments concerns the need to unify society through education for friendship and the sharing of a common end. Several versions of his second argument are considered, and the most promising of them is elaborated in connection with an examination of the links between instruction and legislation in theLaws. This yields what is probably the most compelling argument there is for the claim that public supervision of education is anecessary condition for a just society.     

Quinine pellets as an inferior good and a Giffen good in rats.

In Experiment 1, 4 rats earned their daily food ration by choosing between two levers. One lever delivered two regular and one quinine-adulterated food pellets, and the other delivered two regular and four quinine pellets. A 20-s intertrial interval separated successive choices. Sessions began with 10 forced trials during which only one lever, selected with p = .5 and cued by a light above it, could deliver its reinforcer. Forced trials were followed by 30 or 150 trials, depending on the condition, during which choices to either lever could be reinforced. Over this range, absolute choice of the four-quinine, two-regular-pellet lever was inversely related to the number of free-choice trials, establishing this reinforcer as an inferior good. In Condition 1 of Experiment 2, the prior design was altered in two ways: (a) one lever delivered four quinine pellets, and the other lever delivered one standard pellet; and (b) sessions ended after 140 free-choice trials. When the number of free-choice trials was reduced to 100 (Condition 2), all 3 rats increased their preference for quinine pellets, confirming their status as an inferior good. In the next several conditions, the number of quinine pellets provided for selecting its associated lever was varied between three and four. Preference for the quinine-pellet alternative was inversely related to the number of pellets it provided, a result defining it as a Giffen good. These findings are not accommodated readily by extant choice models and complicate the search for a unitary model of choice.     

善恶人格的特质差序

善恶问题是人们在社会生活中的重要话题, 在对他人进行知觉时, 人们首先关心的信息是什么, 是否会对不同类型善恶特质有所权衡?研究基于人格心理学视角, 通过4个研究对该问题进行了探讨。研究首先探究了人格的道德概念激活时善恶的差异, 并以代表性、好恶度、特质度和重要性为衡量指标分别考察了不同类型善恶特质的核心程度差异。结果发现, 善恶人格的特质差序体现在两个方面：(1)善恶人格间的差序, 在人格的道德范畴中, 存在善人格的优先效应; (2)善恶人格内的差序, “善”的核心由内到外为尽责诚信、仁爱友善与包容大度、利他奉献; “恶”的核心由内到外为凶恶残忍、背信弃义与污蔑陷害、虚假伪善。研究有助于进一步理解中国人的善恶观, 为善恶领域的探究提供了新思路。     

PROBLEMS OF INTERNALIZATION: A BUTTON IS A BUTTON IS—NOT

Analysts hope to help the patient internalize a relationship with the analyst that contrasts with the original archaic object relation. In this paper, the author describes particular difficulties in working with a patient whose defenses and anxieties were bulimic, her movement toward internalization inevitably undone. Several issues are considered: how does the nonsymbolizing patient come to internalize the analyst's understanding, and when this does not hold, what is the nature of the patient's subsequent methods of dispersal? When the patient can maintain connection to the analyst as a good object, even fleetingly, in the depressive position, the possibility of internalization and symbolic communication is increased.     

Sport,Wholehearted Engagement and the Good Life

I present an account of the good life as one in which wholesale engagement in the social practices that human agents take up is the signature feature. I then argue that sport, because it is one of a select few human undertakings in which such full-blown action is the rule rather than the exception, is a paradigmatic example of such a good life. I close by claiming that equating the good life with wholehearted action is an especially promising way not only to appreciate the contribution sport makes to our lives but to legitimize that contribution to would-be detractors.     

A Review of: Darwinian Politics: The Evolutionary Origin of Freedom

This article takes a critical look at identity politics and conflict in Jos, a setting once regarded as “the home of peace and tourism in Nigeria.” The study situates the conflict within the relationship between the “indigene-settler” syndrome and the state, with its ugly hydra-headed manifestations. It argues that the conflict with a coloration of ethnic/religious garb was orchestrated under the façade of politics. It is suggested that the commitment of good governance remains the surest means of nipping in the bud the crises in Jos. The findings have important implications for aggregate research on ethnic/religious conflicts in Nigeria.     

The Map of Relational-Cultural Theory

SUMMARY

Psychological theory-building has long been dominated by White, European-male perspectives, perspectives that fail to account for the multifaceted experiences of diverse and marginalized populations. Feminist theory seeks to explore, encompass, and understand the wide range of human experience, a territory that is viewed as broad and complex and dynamic. Relational-Cultural Theory as it addresses the critical importance of relational exchange related to development and health provides an elaboration of some of the most basic feminist principles. Perhaps not surprisingly, this evolving theoretical model has emerged out of the relational work of five women and continues now within an ever-expanding and diverse network of women. This paper will present several elements of this work, its relevance to the larger work of feminist theory, and some of the major contributions of the founding “Monday Night Group.”     

Being bored: Heidegger on patience and melancholy

In his reflections on ethics, Descartes distances himself from the eudaimonistic tradition in moral philosophy by introducing a distinction between happiness and the highest good. While happiness, in Descartes’s view, consists in an inner state of complete harmony and satisfaction, the highest good instead consists in virtue, i.e. in ‘a firm and constant resolution' (e.g. CSMK: 325/AT 5: 83) to always use our free will well or correctly. In Section 1 of this paper, I pursue the Cartesian distinction between happiness and the highest good in some detail. In Section 2, I discuss the question of how the motivation to virtue should be accounted for within Descartes’s ethical framework. In Section 3, I turn to Descartes’s defence of the view that virtue, while fundamentally distinct from happiness, is nevertheless sufficient for obtaining it. In the final section of the paper (Section 4), my concern is instead with a second and sometimes neglected distinction that Descartes makes between two different senses of the highest good. I show that this distinction does not remove the non-eudaimonistic character of Descartes’s ethics suggested in Section 1, and present two reasons for why the distinction is important for Descartes’s purposes.     

The child's sense of existence and the fatal attraction of identification

This paper gives special emphasis to the widening and modification of the sense of existence in relation to the unconscious processes of identification. In our ‘post‐modern’ society there are some parents who, while taking care of their children, use subtle projective identification against them, so as to produce in them a sort of pathological introjective identification, which denies their Self. Ferenczi's thought, which deals with the sense of ‘not‐existing’ in some children, helps us to go into depth in understanding their difficulties and pathologies.     

The emergence and unfolding of the psyche

This paper is a short exposition of Freud's concept of the sexual drive. My motivation for going back once more to the first introduction of sexuality understood as drive is the seeming lack of interest in the classical concept in much contemporary psychoanalytical thinking. To my mind, this prevents us from finding satisfactory solutions to such concepts as narcissism, sublimation and even the emergence and unfolding of the ego. Reading for example Winnicott's enchanting account of play, one gets the impression that Winnicott saw playing as something separate from instinctual satisfaction, from sexual fantasying and from physical sensation. Looking at this important activity in the life of young children from the point of view of drive theory, one might argue, that here we see one of the first expressions of sublimation. However, in order to fully understand this, I found it necessary to undertake a re-reading of Freud's theory of the sexual drive.