Psychoanalysis and empirical research

At the beginning of the nineteenth century, the idea of reason began to lose its universal and absolute value, undermining the view of science as a form of objective knowledge that reveals a fundamental reality. These changes have also had an impact on psychoanalysis, leading to a proliferation of theories and the end of a positivistic approach, epitomized by a 'neutral' analyst who knows the contents of the patient's mind. Hermeneutic philosophy provides a tool with which to explore both theoretical multiplicity and the contribution of the analyst's subjectivity to the analytic process. Furthermore, a hermeneutic approach does not have to be hostile to empirical science, but can be integrated with it in a 'scientific-hermeneutic model' in which historical and biological principles are given equal value.     

Vulnerability of Individuals With Mental Disorders to Epistemic Injustice in Both Clinical and Social Domains

Many individuals who have mental disorders often report negative experiences of a distinctively epistemic sort, such as not being listened to, not being taken seriously, or not being considered credible because of their psychiatric conditions. In an attempt to articulate and interpret these reports we present Fricker’s concepts of epistemic injustice (Fricker, 2007, p. 1) and then focus on testimonial injustice and hermeneutic injustice as it applies to individuals with mental disorders. The clinical impact of these concepts on quality of care is discussed. Within the clinical domain, we contrast epistemic injustice with epistemic privilege and authority. We then argue that testimonial and hermeneutic injustices also affect individuals with mental disorders not only when communicating with their caregivers but also in the social context as they attempt to reintegrate into the general society and assume responsibilities as productive citizens. Following the trend of the movement of mental health care to the community, the testimonies of people with mental disorders should not be restricted to issues involving their own personal mental states.     

论伦理学与诠释学的内在关系

人的行为活动趋于善的特性,是人类活动的价值特性。人通过教化、通过自己的价值活动,能够对自己的本性作出决定,能够化性起伪,决定自己是什么人或成为什么样的人,从而建构一个道德价值意义的世界,使自己获得作为诠释的诠释视域。同时,在一个多元性价值观念的世界,对于事物产生误解或理解分歧的可能性直接要求诠释学的在场。诠释学的理解要求一种回到前理解的共享性前见中去,在这个意义上,人具有作为伦理诠释和诠释理解的双重身份。伦理学与诠释学的内在贯通,从根本上看,在于它们都分有着实践理性的特性。这种实践理性体现在,普遍的东西的具体化。换言之,是普遍性知识与具体实践情境的结合。     

Feminism, Family, and Women's Rights: A Hermeneutic Realist Perspective

In this article I apply the insights of hermeneutic realism to a practical‐theological ethics that addresses the international crisis of families and women's rights. Hermeneutic realism affirms the hermeneutic philosophy of Hans‐Georg Gadamer but enriches it with the dialectic of participation and distanciation developed by Paul Ricoeur. This approach finds a place for sciences such as evolutionary psychology within a hermeneutically informed ethic. It also points to a multidimensional model of practical reason that views it as implicitly or explicitly involving five levels—background metaphysical visions, some principle of obligation, assumptions about pervasive human tendencies and needs, assumptions about constraining social and natural environments, and assumed acceptable rules of conduct. The fruitfulness of this multidimensional view of practical reason is then demonstrated by applying it to practical‐theological ethics and the analysis of four theorists of women's rights—Martha Nussbaum, Susan Moller Okin, Lisa Cahill, and Mary Ann Glendon. Finally, I illustrate the importance and limits of the visional dimension of practical reason by discussing the concept of “Africanity” in relation to the family and AIDS crisis of Eastern Africa.     

The Square Circle

This article shows that there are square circles (or equivalently, round squares) in the sense that there are mathematical objects that are at the same time both perfectly circular and perfectly square. The philosophical significance of this is discussed, especially in view of philosophy's widespread use of “square circle” as a typical example of an impossibility. In particular, the focus is on what the existence of square circles means for the possibility of conceptual analysis, and more generally what we can learn about the nature of non‐formal concepts and their use in philosophy.     

Heidegger on the Struggle for Belongingness and Being at Home

In 1840, Alexis de Tocqueville coined the term “individualism” to refer to the tendency for Americans to withdraw into their own desires and interests, thus weakening and diminishing the “habits of the heart” that bind a generation to the customs of their forebears and contemporaries. A problem, though, is that modern individualism undermines the very ideals—i.e. autonomy, equality, and freedom—that motivated it in the first place. Understood as a way of life, liberal individualism is permeated by alienation, estrangement, and thoughtless patterns of conformism. In what follows, I hope to show that hermeneutic phenomenology as developed by Martin Heidegger marks an important break from the modern liberal individualistic outlook. The point is to undercut the contrived interpretations of our current historical tradition in order to demonstrate that belonging to and sharing in the struggles of a generation are conditions for being human at all. This critique does not provide a panoptic or definitive account of the basis of a genuine community, but does give us a richer sense of place and purpose, beyond even what the current polis/political community designates (though it certainly includes it).     

NARRATIVE AND MEANING IN SCIENCE AND RELIGION

Differences of understanding in science and in religion can be explored via the distinction between paradigmatic and narrative modes of explanation. Although science is inclusive of the paradigmatic, I propose that in explaining the behavior of complex adaptive systems, and in the human sciences in particular, narratives may well constitute the best scientific explanations. Causal relationships may be embedded within, and expressions of higher-order constraints provided by, complex system dynamics, best understood via the temporal organization of intentionalities that constitute narrative. Complex adaptive systems, out of which intentions emerge, have behavioral trajectories that are in principle unique, contingent, and nondeterministic even in stable states and unpredictable across phase transitions. Given such unpredictability, the only explanation can be an interpretive story that retrospectively retraces the actual changes in dynamics. Without narrative, personality traits and human actions are incomprehensible. Such phenomena do not permit a reduction of purposive acts to nonpurposive elements or of reasons to the causes they constrain. Causality does not exhaust meaning. Given the role of narratives in human lives, religion and mythology provide larger stories within which individual stories make sense. Differences between narrative and historical truth suggest how we can be constituted by what we imagine ourselves to be.     

不同主题和风险下的人际信任:“信任圈”的中、加比较

在人际关系网络中,那些被信任者构成了个体的"信任圈",信任圈的规模可以代表个体表现出的信任水平。本研究考察了在不同交流主题(借钱、正面和负面信息交流)和风险等级下,中国人和加拿大人信任圈规模的差异。对202名中国和加拿大成年被试的调查表明,交流主题对信任水平有影响,在借钱和交流正面信息时信任圈明显大于交流负面信息时;风险等级越高,信任圈越小,在借钱时人们对风险等级尤其敏感;无论分享正面还是负面信息时,中国人的信任圈都比加拿大人更小,而在借钱方面中国人比加拿大人的信任圈更大。可见,人际信任与主题、风险和文化因素及其交互作用有关,这些结果对于理解信任的文化差异和跨文化交往实践非常有意义。     

初中生同伴圈子的发展及其对合作倾向、预期和行为的影响

在社会化过程中,同伴圈子不仅决定儿童青少年的交往范围和互动质量,而且影响其心理发展和社会适应。本研究从苏州市某初级中学选取768名初一学生进行了为期一年的追踪,采用社会认知地图、合作倾向评定量表和公共物品困境实验范式测查了同伴圈子、合作倾向、预期与合作行为,运用多层线性模型技术（Two-level HLM）探讨同伴圈子的合作水平对个体合作水平的影响。结果发现：（1）女生圈子数量最多而规模最小,男女混合圈子规模最大而数量最少;跨地域圈子数量最多且规模最大;（2）女生圈子最为稳定,男女混合圈子最不稳定;（3）在混合性别圈子中,个体的合作预期与行为更容易随着圈子合作预期水平的提高而增强;而在单性别圈子中,个体的合作预期与行为更容易随着圈子合作行为水平的提高而增强。结论：初中生同伴圈子在性别上具有同质性,女生圈子多且稳定;第一年单性别和混合性别圈子的合作倾向、预期和行为水平对第二年个体的合作水平产生了不同影响,即不同性别圈子对个体的影响模式存在差异。     

History and Method of Charles V. Gerkin’s Pastoral Theology: Toward an Identity-Embodied and Community-Embedded Pastoral Theology,Part II. Method

The purpose of this article is to explore the legacy of Charles V. Gerkin’s pastoral theology and to construct a method of pastoral theology. In Part I, I will trace within a larger context of pastoral theology the history of Gerkin’s pastoral theology since his early clinical praxis. In Part II, I will explore his method of developing pastoral theology and construct a renewed critical and constructive method of pastoral theology, reflecting on the implications of exploring the history and method of his pastoral theology.