At several points in his later writings Wittgenstein discusses imaginary forms of life and ways of thinking that appear queer or alien from our point of view; concepts so different from ours that those who think from within them seem to be alternatives to us. In this paper I argue that reflection on the notions of difference and possibility in play here shows that imaginary cases of alien conceptual schemes or forms of life such as those considered by Wittgenstein are (...) not all cases of concepts that are entirely unintelligible for us; rather they may represent possible, albeit distant, ways of thinking for us. Such cases serve to aid imaginative reflection on our own case(s). By making us appreciate the possibility of the strange, they help us better to appreciate the arbitrariness of the familiar. I end the paper by considering what the implications of this reading of Wittgenstein’s position might be for Donald Davidson’s rejection of conceptual relativism. (shrink)

Biology is seen not merely as a privileged oppressor of women but as a co-victim of masculinist social assumptions. We see feminist critique as one of the normative controls that any scientist must perform whenever analyzing data, and we seek to demonstrate what has happened when this control has not been utilized. Narratives of fertilization and sex determination traditionally have been modeled on the cultural patterns of male/female interaction, leading to gender associations being placed on cells and their components. We (...) also find that when gender biases are controlled, new perceptions of these intracellular and extracellular relationships emerge. (shrink)

In Moonshadows, the Cowherds, a team of ten scholars of Buddhist Studies, address the nature of conventional truth as it is understood in the Madhyamaka tradition deriving from Nagarjuna and Candrakarti. Moonshadows combines textual scholarship with philosophical analysis to elucidate the metaphysical, epistemological and ethical consequences of this doctrine.

This article aims to clarify the epistemological foundations of the Freudian energetics model, starting with a historical review of the 19th century scientific context in which Freud's research lay down its roots. Beyond the physiological and anatomical references of Project for a Scientific Psychology, the physiology Freud makes reference to is in reality primarily anchored in an epistemological model derived from physics. Whilst across the Rhine, the autonomy of physiology in relation to physics was far from being accomplished, as a (...) counterpoint, in France, the revolution in physiology driven by Claude Bernard established itself autonomously from physics,. In contrast, Freud's scientific landscape is entirely dominated by the physics elevated to the rank of an ideal science. The influence of Helmholtz, who is both a medical doctor and a physicist, has a determining influence on Freud's training. The discoveries in physics at that time, in particular the formulation of the principle of 'conservation of force' - first principle of thermodynamics - will constitute the points of reference upon which Freud will elaborate his energetics model, then subsequently, the idea of economy in his metapsychology. In this way we can trace both the historic and epistemological path that led Freud from a concept based on physics, and more specifically thermodynamic energy, to an idea of nervous energy that constitutes the basis of the concept of "quantity" as it is stated as 'first fundamental idea' in Project for a Scientific Psychology. This notion will subsequently evolve, and lead Freud to the introduction of the concept of 'psychical energy,' this time in a purely metapsychological sense. (shrink)

It has long been the habit of philosophers, and is still a common failing of ordinary playgoers, to see tragedy through the coloured spectacles of an acquired philosophical or religious outlook, and to commend or condemn rather from the standpoint of partiality for a certain view about life in general than from that of one assessing the intrinsic merits of a work of art. Because we all, whether laymen or specialists, theorize about the nature and destiny of that mysterious universe (...) which, for a brief span, our minds illumine, and because the working hypothesis so engendered is inevitably tinged by our personal idiosyncrasies of temperament and taste, there have been—and, building on such a foundation, there must be—almost as many different theoretical explanations of the tragic as theoreticians speculating on this high theme. Besides introducing that personal equation which has always been anathema to science, the distorted vision for which philosophical preconceptions are responsible brings with it minor illusions that are scarcely less injurious; the reading into a play or a novel of notions that had never entered the poet's brain, or the interpolation of history with incidents that never really occurred, the discarding of much that is genuinely tragic because it happens not to fit into the mould shaped by our own ideas, and the acceptance of much that is not merely untragic, but actually inartistic—pacifist, or communist, or feminist, or religious propaganda—because it happens to display the native hue of our own convictions. (shrink)

The Coronavirus disease pandemic of 2019 is a vast worldwide public health hazard, impacting people of all ages and socioeconomic statuses. Vaccination is one of the most effective methods of controlling a pandemic like COVID-19. This study aims to investigate the relationship between the number of vaccination injections and fear of COVID-19 and test whether beliefs benefit from vaccination COVID-19 mediate the effect of fear of COVID-19 on the number of vaccination injections. A total of 649 Vietnamese adults were enrolled (...) online to finish answering, including scales The Health Belief Model (HBM) and The Fear of COVID-19 (FCV-19S), consisting of 340 (52.4%) males and 309 (47.6%) females. The data were analyzed using variance, regression, and a simple mediation model. The total score of COVID-19 fear wasM= 22.26,SD= 5.49. Vietnamese fear of COVID-19 was at a medium level. Our results suggest that 18- to 20-year-olds are more fearful of COVID-19 than others. People who received the first dosage exhibited a greater fear of COVID-19 than those who received the second dose and were not inoculated. Additionally, the beliefs benefit of vaccination COVID-19 has a role in the relationship between the number of vaccination injections and fear of COVID-19. During the pandemic, adults in Vietnam are more afraid of COVID-19 than during prior outbreaks. Besides, the Vietnamese populace demonstrated a considerable demand for and high acceptability of the COVID-19 vaccine. The current study indicates that psychological counselors and therapists should counsel clients on the value of vaccination and address the fear of COVID-19 as public understanding of the benefits of vaccines increases. To further clarify the effect of this issue on the correlation between fear of COVID-19 and the number of vaccinations, the results of this study indicate that the existing vaccine communication factor for COVID-19 vaccination should be modified to increase confidence in the benefits of immunization. (shrink)

Child analysis has occupied a special place in the history of psychoanalysis because of the challenges it poses to practitioners and the clashes it has provoked among its advocates. Since the early days in Vienna under Sigmund Freud child psychoanalysts have tried to comprehend and make comprehensible to others the psychosomatic troubles of childhood and to adapt clinical and therapeutic approaches to all the stages of development of the baby, the child, the adolescent and the young adult. Claudine and Pierre (...) Geissmann trace the history and development of child analysis over the last century and assess the contributions made by pioneers of the discipline, whose efforts to expand its theoretical foundations led to conflict between schools of thought, most notably to the rift between Anna Freud and Melanie Klein. Now taught and practised widely in Europe, the USA and South America, child and adolescent psychoanalysis is unique in the insight it gives into the psychological aspects of child development, and in the therapeutic benefits it can bring both to the child and its family. (shrink)

The work of the French Lithuanian Jewish philosopher, Emmanuel Levinas, describes a perceptive rethinking of the possibility of concrete acts of goodness in the world, a rethinking never more necessary than now, in the wake of the cruel realities of the twentieth century—ten million dead in the First World War, forty million dead in the Second World War, Hiroshima, Nagasaki, the Soviet gulags, the grand slaughter of Mao’s “Great Leap Forward,” the pointless and gory Vietnam War, the Cambodian self-genocide and (...) many an attempted extermination from the face of the earth of entire nations of indigenous peoples. The list of horrors goes on and on—daily holocausts that do not distinguish between the civilian and the soldier, the guilty and the innocent, those deserving of life and those less deserving. (shrink)

In the last 60,000 years humans have expanded across the globe and now occupy a wider range than any other terrestrial species. Our ability to successfully adapt to such a diverse range of habitats is often explained in terms of our cognitive ability. Humans have relatively bigger brains and more computing power than other animals and this allows us to figure out how to live in a wide range of environments. Here we argue that humans may be smarter than other (...) creatures, but none of us is nearly smart enough to acquire all of the information necessary to survive in any single habitat. In even the simplest foraging societies, people depend on a vast array of tools, detailed bodies of local knowledge, and complex social arrangements, and often do not understand why these tools, beliefs, and behaviors are adaptive. We owe our success to our uniquely-developed ability to learn from others. This capacity enables humans to gradually accumulate information across generations, and develop well-adapted tools, beliefs, and practices that are too complex for any single individual to invent during their lifetime. (shrink)

Chinese Annals in the Western Observatory: An Outline of Western Studies of Chinese Unearthed Documents. By Edward l. Shaughnessy. Library of Sinology, vol. 4. Boston: De Gruyter Mouton, 2019. Pp. xx + 485. $69 ; open access: https://www.degruyter.com/document/ doi/10.1515/9781501516948/html?lang=en.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

We thank Amy Donahue for her attention to our work, and we thank the editors of Philosophy East and West for an opportunity to reply. We confess that we were not sure whether to reply. On the one hand we believe that her critique is so misguided that it needs no reply; on the other hand, we were worried that others might take our silence as conceding her point. On reflection, we decided that the larger issue she raises is important (...) enough to restate our position on it: cross-cultural philosophy demands respect for our interlocutors; respect demands serious philosophical engagement, not reflexive deference.We agree with Donahue that those who are trained in the current techniques of their discipline but use those.. (shrink)

Uncovering the historical roots of naturalistic, secular contemporary ethics, in this volume Michael Gill shows how the British moralists of the seventeenth and eighteenth centuries completed a Copernican revolution in moral philosophy. They effected a shift from thinking of morality as independent of human nature to thinking of it as part of human nature itself. He also shows how the British Moralists - sometimes inadvertently, sometimes by design - disengaged ethical thinking, first from distinctly Christian ideas and then from theistic (...) commitments altogether. Examining in detail the arguments of Whichcote, Cudworth, Shaftesbury, and Hutcheson against Calvinist conceptions of original sin and egoistic conceptions of human motivation, Gill also demonstrates how Hume combined the ideas of earlier British moralists with his own insights to produce an account of morality and human nature that undermined some of his predecessors' most deeply held philosophical goals. (shrink)

Europe: The Space and Time of ReflectionOn the Complutense Research Group La Europa de la Escritura.

In the final years of his life, the Belgian phenomenologist Marc Richir started to question if philosophical writing would become pointless when artists, great poets for example, have already achieved so well what philosophers have always aspired to achieve. There is no doubt that Richir considers himself in alliance with artists, since he basically believes that “phenomenology is trying to say the same thing as poets or musicians, or even possibly painters, but with philosophical language”. He seems thereby to imply (...) that phenomenology is destined to become self-aware as a sort of art. There is no surprise in this regard if we notice how frequently, throughout his entire career of philosophical production, he employs the Kantian term of the sublime to express what constitutes the phenomenon as nothing but phenomenon. This article goes through his phenomenological interpretation of Kantian aesthetics, his elaboration of the affinity between phenomenology and art, and then his genealogical conception of art, in order to introduce an original thought on what he calls “the moment of the sublime”. (shrink)

This study analyzes the ideals of responsibility and accountability, asking such questions as when it is legitimate to blame top officials of an organization for mistakes made by personnel below them in the bureaucratic hierarchy; when things go wrong in a large and complex organization like the Canadian Forces, who is responsible and accountable; and whether a plea of ignorance is a good excuse. The study also analyzes the doctrine of ministerial responsibility in both the British and Canadian parliamentary traditions, (...) asking whether it is realistic to expect that a government minister should be held responsible for everything that goes wrong in his/her department. Finally, traditional military values are examined, considering the kinds of attitudes and values expected from Canada's armed forces and the differences between the military and civilian sectors. (shrink)

This superb collection of writings on buddha nature by the Third Karmapa Rangjung Dorje (1284-1339) focuses on the transition from ordinary deluded consciousness to enlightened wisdom, the characteristics of buddhahood, and a buddha's enlightened activity. Most of these materials have never been translated comprehensively. The Third Karmapa's unique and well-balanced view synthesizes Yogacara Madhyamaka and the classical teachings on buddha nature. Rangjung Dorje not only shows that these teachings do not contradict each other but also that they supplement each other (...) and share the same essential points in terms of the ultimate nature of mind and all phenomena. His fusion is remarkable because it clearly builds on Indian predecessors and precedes the later often highly charged debates in Tibet about the views of Rangtong ("self-empty") and Shentong ("other-empty"). Although Rangjung Dorje is widely regarded as one of the major proponents of the Tibetan Shentong tradition (some even consider him its founder), this book shows how his views differ from the Shentong tradition as understood by Dolpopa Taranatha and the First Jamgon Kongtrul. The Third Karmapa's view is more accurately described as one in which the two categories of rangtong and shentong are not regarded as mutually exclusive but are combined in a creative synthesis. For those practicing the sutrayana and the vajrayana in the Kagyu tradition, what these texts describe can be transformed into living experience. (shrink)

What are the ethics of child genital cutting? In a recent issue of the journal, Duivenbode and Padela (2019) called for a renewed discussion of this question. Noting that modern health care systems...