A Unifying Principle Of Biological And Cultural Evolution And Its Implications For The Future

In this article I analyze a regular pattern in the developmental and evolutionary processes, formed by a gradual shortening of developmental stages. This shortening is the expected result of a selection process, in the biological as well as in the cultural evolutionary process. Biology and culture are in this way unified by a common mechanism. A mathematical analysis further indicates a vital condition for a continued progress of human culture, especially for a continued progressive scientific evolution, implying continued shortening of mental developmental stages by means of enhanced education.     

Toward a Theory of Progressive Evolution (Large-Scale Stages of Evolutionary Progress)

Here I discuss the basic elements, major stages, and completion of progressive evolution. The cosmic world of self-realization is based on extensive self-development within a closed contour: temporal counter-transitions of spatial counter-elements (energy bonds and media and, basically, substance structures) form of local worlds within it through evolution of informational structures.

• The organic world of reproduction develops through the open informational path: the initial substance, through energy exchange and metabolism, reproduces similar substance; the latter interacts with the environment and, subsequently, reproduces its like, and so on.

• The animal world of self-regulation builds up a closed informational contour in the environment through the informational input and command output.

• The human world of self-cognition forms the intensive type of development within the internal closed informational contour of cognition. Counter-transitions of ideal images and signs relate to their real prototypes. In the course of cognition, abstractive thinking develops and brings man to the possibility of reflection of the initial world in its integrity (thus, elevates man to the infinite, by Hegel).

     

Mentalism and Epistemic Transparency

Questions about the transparency of evidence are central to debates between factive and non-factive versions of mentalism about evidence. If all evidence is transparent, then factive mentalism is false, since no factive mental states are transparent. However, Timothy Williamson has argued that transparency is a myth and that no conditions are transparent except trivial ones. This paper responds by drawing a distinction between doxastic and epistemic notions of transparency. Williamson's argument may show that no conditions are doxastically transparent, but it fails to show that no conditions are epistemically transparent. Moreover, this reinstates the argument from the transparency of evidence against factive mentalism.     

BION'S “EVIDENCE” AND HIS THEORETICAL STYLE

The author discusses “Evidence” (1976), a brief but very intense and fascinating paper in which Bion provides a unique opportunity to see him at work in his clinical practice. In the story of a patient, Bion reconstructs two sessions that are all the more true for being imaginary—i.e., narrated (“dreamed”). The matter of language and style in psychoanalysis is of the utmost importance, according to Bion—one could say, literally, a matter of life or death. In Bion's discourse, writing, reading, and analysis converge in the same place, the author notes; all are significant if they involve an experience of truth and the ability to learn from experience.     

Think of the Children

Often, the deepest disagreements are about starting points, and which considerations are relevant.     

Consequentializing and Underdetermination

The paper explores a new interpretation of the consequentializing project. Three prominent interpretations are criticized for neglecting the explanatory dimension of moral theories. Instead, it is argued that consequentializing leads to a phenomenon that is structurally analogous to one in science—the underdetermination of theory by evidence. This provides important insights into the consequentializing debate, and advances our general understanding of the moral domain.     

Informed Outcomes: Self-rating measures and their use in psychodynamic therapy with adolescents

I am currently engaged in an A Space ¹ 1. A Space for Creative Learning and Support was set up as a research and development project in 1997 by The Glass-House Trust (a Sainsbury Family Charitable Trust), the Social Science Research Unit (Institute of Education, University of London) and Hackney Education. A core aim is to deliver psychodynamic therapies in the school setting, adapting and evolving current models of child and adolescent psychotherapy, where necessary, both in response to the educational context and to ensure that the needs of children and adolescents are best met. In 2010, A Space and The Centre for Psychoanalytic Studies, University of Essex, began a formal study into school-based therapy. Funded by The Glass-House Trust, this research will run through to 2013. A conference will be held in 2013, so that the findings can be more widely disseminated. /University of Essex research study looking at the ways in which psychodynamic counselling can best meet the needs of young people accessing therapy in the school setting. As part of the study, I have looked at the main outcome measures used in work with adolescents in clinics, the community and voluntary sector and in education settings. In this article, I look at the process of assessment, including the use of written self-rating outcome measures with young people. I critically review a selection of these and reflect on their application in practice. I go on to consider how collaborative written assessment procedures may be more appropriate for use by psychodynamic therapists working with school-based clients, given the challenges of delivering therapy in the education sector.     

Naturalisms: Scientific? Religious? Theological?

Is nature all there is? Or, is there more? If nature is the only reality, is it ultimate or sacred? Differing answers to these questions determine the different brands of naturalism on the religious shelf. What virtually all of today’s naturalists agree on is this: science provides the means for revealing reality, the sole reality which is material, physical, and cosmic. Naturalists also agree that supranaturalism should be rejected. What naturalists differ on whether nature is divine or not. This article sorts out the issues and differing positions taken on each issue. The author contends that a post-Newtonian worldview remains open to a concept of God wherein divine action in nature’s world influences creativity and transformation.