Assessing the work of a family centre: services offered and referrers' perceptions. A pilot study

A multiple family orientated service was offered by a social services family centre. In order to examine the service, the number and type of presenting problems, services offered and length of contact were recorded for forty-six families. Perceptions of the referring social workers were elicited at the beginning and end of contact with the service, and at follow-up. These suggested that the perceived risk of the referred cases and their complexity decreased. Questions raised by these preliminary findings are discussed.     

Obsessive-compulsive tendencies may be associated with attenuated access to internal states: Evidence from a biofeedback-aided muscle tensing task

The present study was motivated by the hypothesis that inputs from internal states in obsessive-compulsive (OC) individuals are attenuated, which could be one source of the pervasive doubting and checking in OCD. Participants who were high or low in OC tendencies were asked to produce specific levels of muscle tension with and without biofeedback, and their accuracy in producing the required muscle tension levels was assessed. As predicted, high OC participants performed more poorly than low OC participants on this task when biofeedback was not available. When biofeedback was provided, the difference between the groups was eliminated, and withdrawing the monitor again reversed this effect. Finally, when given the opportunity, high OC participants were more likely than low OC participants to request biofeedback. These results suggest that doubt in OCD may be grounded in a real and general deficiency in accessing internal states.     

On Educating While Hoping for the Impossible: Gabriel Marcel’s Absolute Hope as a Rejection of Educational Instrumentalism

Over the last 20 years, there has been an increase in philosophical inquiries of hope both in philosophy of mind and of virtue as well as in the philosophy of education. This paper wishes to add to this discussion by presenting the analysis of hope by French existentialist philosopher and theologian Gabriel Marcel and examining its possible contribution to educational practices and beliefs. As one of the very few modern, systematic accounts of hope, Marcel’s provocative conception of it and his critique of its common “technical” use could prove promising when applied to educational theory and practice. Following Marcel, I argue that in hope we find a complex and possibly contradictory view of the future: as a result of planning and technical problem-solving on one hand, and on the other, as an inclination towards the mysterious and radically unexpected. I suggest that maintaining educational hope within the tension between the planned and the unexpected, and specifically rejecting a complete disenchantment of the educational act, could help in securing education from being reduced to instrumental training and socializing, opening it up to new and unimaginable possibilities.     

Masking of and by tactile pressure stimuli

Masking of and by tactile pressure stimuli was investigated in six Ss as a function of stimulus intensity (force) and stimulus onset asynchrony. Increase in the force of the masked stimulus and decrease in the force of the masking stimulus were inversely related to the magnitude of masking, as defined by either a relative or an absolute decrease in sensitivity. The introduction of stimulus onset asynchrony produced both forward and backward masking, the latter being of somewhat larger magnitude. Comparisons are made with results obtained in visual metacontrast masking.     

时间、理解及意志

《九章集》中专门讨论和界定时间本质的一段文字写道,人们首先必然体验永恒,而永恒,正如人人所知,是时间的模型和原型。这一初始告诫由于我们相信它出于真心而尤其不可掉以轻心,凡是想寻找与告诫者共同的立场的希望似乎都要被它灭绝。豪尔赫·路易斯·博尔赫斯,《永恒的历史》     

Praxis and Poesis in Aristotle's practical philosophy

Conclusions All the paradoxes in the Engberg-Pedersen interpretation and all the present-day discussions about whether energeia is an activity or a state, are not, in my opinion, the result of a defective reading of Aristotle but, rather, the influence of the prevailing values of our industrial society. These values - held, as it seems, by these commentators - are conspicuously teleological: they prevent us from grasping the qualitative difference between praxis and poesis and between energeia and kinesis. Indeed, since these teleological values do not take this difference into account, the commentators only ask, when Aristotle distinguishes between praxis and poesis, how much time praxis takes, or if it takes time at all, which is totally irrelevant. Duration in time is incompatible with praxis, not because praxis does not take time nor because it is a state, but because duration in time relates only to purposeful thinking and productive activity, which praxis is not. Commentators fail therefore to analyze successfully the meaning of the expression actions in which the end (telos) inheres. It is not clear to them what is meant by activities that are ends in themselves. Failing to grasp this fact, they resort to analysing the temporality of the activity, which is irrelevant to it.Time is a measure of efficiency, and therefore relevant in poesis which is concerned with achievement. The relation of poesis to time is an inverse one: the shorter the time taken for an activity the better the poesis.In ancient-Greek consciousness a valuable activity was that which was undertaken for its own sake and therefore without concern for the amount of time employed in its performance; whereas an action taken as a means to an end was regarded as immoral. In modern society, on the other hand, utilitarian values tend to make it almost incomprehensible that something should be done for its own sake: every human action is evaluated by its result, and when the focus is on the result the criteria of efficiency and utility are obviously relevant. The Greeks valued praxis more than poesis, whereas our culture values poesis and techne more than praxis. The understanding of Aristotle's concept of praxis is useful therefore not only in order to understand ancient-Greek culture, but also to understand better our own presuppositions.