Between private and public: Towards a conception of the transitional subject

Elaborating upon Winnicott’s seminal contributions on the transitional object, the author proposes a conception of a transitional subject in which the patient comes into being simultaneously between private and public, subjective creation and material life, me and not‐me. By anchoring subjective creation in the real world (including the body), the patient creates a basis for authentic psychesoma as well as for both personal and symbolic contributions to the world beyond omnipotence, including the world of other subjects. In this sense, intersubjective life is seen as predicated upon transitionality, with the patient seen as simultaneously coming into being as a distinctly personal subject and, in part, as a symbol. Clinical phenomenology is described and is interpreted with respect to the need within psychoanalysis itself for a third, and for a realm of meaning‐creation that lies beyond privacy, omnipotence, and the dyad.     

Categories and Facets in Integrative Levels

Facets and general categories used in bibliographic classification have been based on a disciplinary organization of knowledge. However, facets and categories of phenomena independent from disciplines can be identified similarly. Phenomena can be classified according to a series of integrative levels (layers), which in turn can be grouped into the major strata of form, matter, life, mind, society and culture, agreeing with Nicolai Hartmann’s ontology. Unlike a layer, a stratum is not constituted of elements of the lower ones; rather, it represents the formal pattern of the lower ones, like the horse hoof represents the shape of the steppe. Bibliographic categories can now be seen in the light of level theory: some categories are truly general, while others only appear at a given level, being the realization of a general category in the specific context of the level: these are the facets of that level. In the notation of the Integrative Level Classification project, categories and facets are represented by digits, and displayed in a Web interface with the help of colours.     

VIRTUAL REALITY,ONTOLOGY, AND VALUE

Abstract: This article raises the question of how the ontological status of virtual objects bears on their intrinsic value. If virtual objects are unreal or less real than physical objects, does it mean that they will have less intrinsic value? If they have intrinsic value, what are the explanations for this value, and how do they relate to the ontological status of the virtual objects? First, the article reviews recent work concerning the ontological status of virtual reality and virtual objects. Second, it argues that in some cases the ontological status of virtual objects does undermine the value placed in them, in that the objects can fail to have the properties that ground the value attributions made to them, while in other cases their ontological status is not important. Finally, the article relates the grounding of value attributions to philosophical theories of value, in particular, perfectionism and hedonism.     

Mereological nihilism: quantum atomism and the impossibility of material constitution

Mereological nihilism is the philosophical position that there are no items that have parts. If there are no items with parts then the only items that exist are partless fundamental particles, such as the true atoms (also called philosophical atoms) theorized to exist by some ancient philosophers, some contemporary physicists, and some contemporary philosophers. With several novel arguments I show that mereological nihilism is the correct theory of reality. I will also discuss strong similarities that mereological nihilism has with empirical results in quantum physics. And I will discuss how mereological nihilism vindicates a few other theories, such as a very specific theory of philosophical atomism, which I will call quantum abstract atomism. I will show that mereological nihilism also is an interpretation of quantum mechanics that avoids the problems of other interpretations, such as the widely known, metaphysically generated, quantum paradoxes of quantum physics, which ironically are typically accepted as facts about reality. I will also show why it is very surprising that mereological nihilism is not a widely held theory, and not the premier theory in philosophy.     

QUANTUM REALITY AND ETHOS: A THOUGHT EXPERIMENT REGARDING THE FOUNDATION OF ETHICS IN COSMIC ORDER

The authors undertake a thought experiment the purpose of which is to explore possibilities for understanding moral principles in analogy with cosmic order. The experiment is based on three proposals, which are described in detail: an ontological, a neurological, and a moral proposal. The ontological proposal accepts from the phenomena of quantum physics that there is a nonempirical domain of physical reality that consists not of material things but of what is philosophically conceptualized as a realm of nonmaterial forms. This realm of forms is the realm of potentiality in physical reality that quantum physics posits as an indivisible Wholeness—the One. It is the ultimate reality because everything empirical is the actualization of its forms. The neurological proposal is the hypothesis that the brain is sensitive to the potentiality waves in the cosmic field, as ordinary measuring instruments in physics are sensitive to potentiality waves at the quantum level, so that the cosmic field can communicate with the human brain. The third proposal assumes that the communication with the cosmic field can translate into moral ideas and actions. Even though the three proposals underlying the thought experiment are highly speculative, they lead to definite implications that make sense in their own right and can be applied in a useful way. From the order of reality some simple rules of conduct follow that are identical with traditional moral rules but have the character of rules of well‐ness, leading to new aspects of Aristotle's concept of eudaimonia and Kant's concept of the highest good. In analogy with the structure of physical reality, where all empirical phenomena are actualizations of nonempirical forms, it is suggested that the structure of morality, too, is that of a tacit, nonempirical form that actualizes in explicit principles and moral acts through our consciousness. The tacit form is thought to exist in the realm of cosmic potentiality, together with all the other forms that the empirical world actualizes. It can appear spontaneously in our consciousness when needed, offering its guidance to our judgment and free will. Because it does not appear in the form of commandments accompanied by threats, the actions of the tacit moral form define a higher level of morality, similar to that offered by some aspects of the Christian teaching, where one acts not out of fear but on the desire to do things right.     

虚拟社会关系的心理学研究及展望

随着计算机及网络的普及,一种新型的、不同于传统“面对面（facetoface）”交往的社会关系——虚拟社会关系（virtualsocialrelationship）——已逐渐形成。该文从心理学角度对虚拟交往的动机、影响虚拟关系发展的因素及“虚拟”与“现实”的关系等进行了阐述,并在此基础上对未来虚拟社会关系的研究取向进行了展望,认为虚拟社会关系形成的心理基础、心理机制等将成为今后的研究热点     

现实治疗法的新进展——选择理论述评

选择理论是威廉·格拉瑟（William Glasser）应用现实治疗法的过程中发展的新理论,取代“控制理论”成为现实治疗法所有工作的基础和核心理论。其主要观点是：人一生所做的都是综合行为,人唯一能够选择的是自己的行为。选择理论修正了基本需要、优质世界、综合行为等概念和内涵,强调内部控制,强调人的选择,否认心理疾病,重视关系的作用。文章介绍了选择理论产生的历程,阐述了它的主要内容以及在咨询中的应用,最后结合中国文化及咨询经验对其进行评价     

Science and Religion: Some Demarcation Criteria

Discussions on the congruence, compatibility, and contradictions between science and religion have been going on since the rise of modern science. In our own times, there are many efforts to build bridges of harmony between the two. Most of these are anchored to particular religious traditions or denominations and also (often) to specific disciplines, notably cosmology, physics, and biology. Though these discussions serve commendable purposes for members of specific faiths and/or disciplines, they are also, for precisely this reason, of restricted appeal. There are not too many discussions of the topic that consider science and religion from a global perspective. It will therefore be useful to define science and religion in terms of their unique characteristics, draw the line of demarcation between them, and show where they overlap. This is what this paper attempts to do.     

The Genesis of Mind and Spirit

Spiritual life is made possible by the evolution of a human neuropsychology that requires social interdependence for its development. Extensive neuroplasticity requires experiential shaping throughout life. The evolution of frontal cortex hypertrophy suggests that much of this shaping is produced by a socially constructed virtual reality, extending beyond immediate experience. Prefrontal colonization makes possible the social scaffolding of neuroregulation, including the emotional attachments necessary for moral life. Cognitive independence from immediate environments enables symbioses with external memory systems, producing novel forms of socially constituted experience and making possible the transformative effect of religious systems upon individual biologies and psychologies.     

CONSCIOUSNESS AND THE MACHINE

Abstract. We consider only the relationship of consciousness to physical reality, whether physical reality is interpreted as the brain, artificial intelligence, or the universe as a whole. The difficulties with starting the analysis with physical reality on the one hand and with consciousness on the other are delineated. We consider how one may derive from the other. Concepts of universal or pure consciousness versus local or ego consciousness are explored with the possibility that consciousness may be physically creative. We examine whether artificial intelligence can possess consciousness as an extension of the interrelationship between consciousness and the brain or material reality.