Le processus de différenciation est singulièrement ravivé à l’adolescence au service de la conquête de l’altérité, du déploiement des capacités créatives et du devenir sujet. La gémellité à l’adolescence dédouble la difficulté de l’individuation à l’égard des figures œdipiennes par un conflit aigu lié aux enjeux de séparation entre les jumeaux. Cet article porte sur une exploration du fonctionnement psychique de deux sœurs jumelles homozygotes en fin d’adolescence. L’analyse repose sur un entretien semi-structuré et des épreuves projectives dont l’analyse clinique (...) traduit la lutte constante entre l’indifférenciation et la différenciation. Les récurrences archaïques et dépressives repérées permettent de supposer l’existence d’un « complexe d’unicité », propre à la gémellité homozygote, particulièrement mis sous tension à l’épreuve du processus de subjectivation. (shrink)

This paper considers the implications of precautionary restrictions against technologies, in the context of the potential for creating and sustaining rumours. It focuses on the restriction against mobile phone use at petrol stations, based on the rumour that a spark might cause an explosion. Rumours have been substantiated by precautionary usage warnings from mobile phone manufacturers, petrol station usage restrictions, and a general lack of technical understanding. Petrol station employees have themselves spread the rumour about alleged incidents, filling the information (...) gap about the basis for the restriction. (shrink)

Does martial arts practice contribute to psychological well-being in professional martial artists? If so, what are the specific ways that martial arts practice accomplishes this? It has been a long-standing and widely held belief that martial arts practice can contribute to psychological well-being, however, there has been a lack of empirical research in the psychological literature focused on investigating the details of this hypothesis. The purpose of this research is therefore to investigate the impact of a paradigmatic martial arts practice—shadowboxing—on (...) the psychological well-being of professional martial artists. In this article I present the results from an original empirical study on professional Muay Thai practitioners (n = 14) that reveals how a martial arts practice (shadowboxing) contributes to their overall psychological well-being by contributing to their positive emotions, engagement, relationships, meaning, and accomplishment. I present general results for how shadowboxing contributes to the psychological well-being of these professional martial artists overall, as well as more specific results for how shadowboxing contributes to the psychological well-being of these professional martial artists based on factors such as their gender, fight experience, and training location. This article also provides qualitative first-person reports from professional Muay Thai practitioners (n = 14) about their use of visualization and mental imagery and their experience of flow while shadowboxing, offering unique insight into the minds of professional martial artists as they are actively engaged in their craft. Finally, this article discusses the value and limitations of the present study and outlines suggestions for future research. (shrink)

Philosophical counseling helps people see issues in their lives more clearly by making them the subject of philosophical conversations. For the most part, the language used during such conversations is phenomenologically transparent to the interlocutors, which means that it exists only at the background of their attention. However, there are exceptions. Sometimes, especially when dealing with particularly deep or elusive issues, some counselors find it appropriate to bring the language itself to the forefront of the client’s attention. This way of (...) speaking may be called opaque. The present paper argues that the use of opaque language in philosophical counseling allows people to disclose truth in a special, intimate manner. Philosophical counselors should master the art of switching between transparent and opaque language, in response to the needs of a given client and the pragmatics of a particular conversation. (shrink)

The recognition and reconciliation of ‘opposites’ lies at the heart of our most personal and global problems. These problems are ‘wicked’ in the sense that they are difficult or impossible to solve and arise at the interface of interdependent polarities. By exploring the human tendency to divide the world into two parts, _Wicked Problems & the Reconciliation of Opposites_ argues that our relationship with such pairings and polarities is profoundly important to the way we recognise and resolve wicked problems. Using (...) an original theory of bi-relational development, Adam proposes that our everyday ways of knowing and being can be powerfully located and understood in terms of the creation, emergence, opposition, convergence, collapse and trans-positioning of dyadic constituents. Chapters use this concept to frame key debates in and across domains of knowledge, including education, psychology, law and theology, as well as to offer a new perspective on the most profound problems of the twenty-first century: globalisation, sustainability and secularisation. This book is a comprehensive study of dyadic structrures and relationships and provides a multidisciplinary and original approach to human development. It will be of great interest to students and academics of social psychology, psychosocial development, psychoanalysis and transpersonal psychology, but it is also relevant within the fields of education, human development and theology. (shrink)

The Group Cohesiveness Scale measures patient-rated group cohesiveness. The English version of the scale has demonstrated good psychometric properties. This study describes the validation of the Czech version of the GCS. A total of 369 patients participated in the study. Unlike the original study, the ordinal confirmatory factor analysis supported a two-dimensional solution. The analysis demonstrated the existence of two moderately to highly associated domains of group cohesiveness—affective and behavioral. The two-dimensional model was invariant across genders, age, education, and time (...) up to factor means level. Internal consistency reached satisfactory values for both domains. In terms of convergent validity, only weak association was found between the GCS domains and the group working alliance measured by the Group Outcome Rating Scale. This is the first revision of the factor structure of the GCS in the European context. The scale showed that the Czech version of the GCS is a valid and reliable brief tool for measuring both aspects of group cohesiveness. (shrink)

We define two maps, one map from the set of conditional probability systems (CPS’s) onto the set of lexicographic probability systems (LPS’s), and another map from the set of LPS’s with full support onto the set of CPS’s. We use these maps to establish a relationship between strong belief (defined on CPS’s) and assumption (defined on LPS’s). This establishes a relationship at the abstract level between these two widely used notions of belief in an extended probability-theoretic setting.

In the sixteenth-century book Utopia, Thomas More argues that philosophers can play an effective role in the public sphere. This article builds from More’s argument to develop a theory of public philosophy centered on dialogue or rhetoric. It contrasts this public philosophy with the disciplinary form of philosophy that emerged in the twentieth century. The discipline constitutes philosophers as experts and limits them to a dialogue only with their peers. By contrast, public philosophers can be in dialogue with anyone involved (...) in a public issue. The article discusses some key challenges to doing public philosophy. It then gives an account of the methods and central features of field philosophy, one kind of public philosophy. (shrink)

Field philosophy is both a collaborative practice of engaged scholarship and a theory of knowledge that contrasts with the model of disciplinary knowledge production. I briefly describe the origins...

This paper looks at the question of sustainability through the prism of a collective action problem fundamentally driven by human desires and needs. It ftrst characterizes the problem of non-sustainability by combining environmental ethics with the philosophy of technology. The paper then considers four basic strategies for resolving the collective action problem: virtue, regulation, price, and innovation. Each solution has its own set of weaknesses and strengths, meaning that achieving sustainability will remain a difficult balancing act.

This chapter offers a rough sketch of the history and sociology of public philosophy. For philosophy, the crucial historical period of professionalization in the US is roughly 1865–1920 and slightly earlier than that for Germany and some other European countries. The chapter discusses the pre‐disciplinary hodgepodge of philosophy and its public nature. Around the time of the founding of the American Philosophical Association in 1900, William James lamented the barriers being erected between the new disciplines of philosophy and psychology as (...) well as the growing distance between knowledge workers and lived experiences in real social contexts. The process of professionalization can become counterproductive: a dynamic often described as professional deformation. Criticisms of professionalization never entirely went away, but they were confined to the margins of the growing disciplinary matrix. The chapter considers attempts to theorize and practice new relationships between philosophy and various publics, given the institutional and social characteristics of the twenty‐first century. (shrink)

Kierkegaard’s treatment of death has a great deal in common with Heidegger’s notion of “authentic Being-towards-death.” Most importantly, both thinkers argue that an individual’s death, rather than simply annihilating an individual’s life, meaningfully impacts this life while it is still being lived. Heidegger, like Kierkegaard before him, provides an anti-Epicurean account in which life and death are co-present. Despite this kinship, there have been numerous efforts from both the Kierkegaardian camp and from Heidegger himself to distinguish sharply the one from (...) the other. While Heidegger makes several somewhat condescending comments about Kierkegaard’s endeavors, many Kierkegaardians are wary of associating him too closely with Heidegger. After a brief description of their largely shared philosophy of death, I would like to consider what I take to be the most significant complaint from each side and suggest a more nuanced understanding of their relationship. (shrink)

In psychology, neuroscience, artificial intelligence, and philosophy, “prediction” is widely recognized as central to cognition. Mental time travel into the future is the form of cognitive prediction most intimately connected to adaptive human functioning. It underpins explicit goal-setting, collaborative planning, and the pursuit of creative innovation. Theories focusing on prediction have a long intellectual history. Broadly construed, they offer perhaps the best opportunity yet for a global picture of neural and cognitive functioning. Exploiting this opportunity requires building bridges between prediction—as (...) instantiated in perception or reinforcement learning—and full-fledged mental time travel into the future. The surge of recent work on these topics indicates consensus about the promise of prospection for understanding diverse aspects of cognition, but subfields still lack theoretical synthesis. (shrink)

Rozważania nad ludzkim życiem prowadziły często do wniosku, że w człowieku istnieje pierwiastek życia, który nazwano duszą. Koncepcję człowieka, złożonego z duszy i ciała, przyjęły różne religie i systemy filozoficzne. Z tej koncepcji wynika problem animacji duszy, czyli próba określenia momentu, w którym dusza łączy się z ciałem, tworząc człowieka. W tym kontekście pojawia się również kwestia pochodzenia ludzkiej duszy. Na pytania o pochodzenie duszy i moment jej syntezy z materią ciała w ludzkiej matce proponowano w historii filozofii różne odpowiedzi. (...) W systemie filozoficznym Eriugeny człowiek jest bytem, złożonym z duszy i ciała. Dusza jest istotą człowieka. Istotą duszy jest intelekt. Przejawem aktywności intelektu jest ludzki rozum. Istnienie duszy powoduje, że człowiek odkrywa, iż został stworzony do poznawania niepoznawalnego, własnego intelektu i Boga. Ludzka dusza istnieje przed powstaniem ciała człowieka. Każdy człowiek od chwili poczęcia posiada duszę, a moment zejścia duszy w materię ciała wymyka się ludzkiemu poznaniu. Ten moment jest tajemnicą Stwórcy. --------------- Zgłoszono: 07/08/2020. Zrecenzowano: 11/10/2020. Zaakceptowano do publikacji: 24/03/2021. (shrink)

W systemie filozoficznym Platona idee to wieczne i niezmienne byty, które są wzorami i przyczynami dla świata fenomenów. Rzeczy są tym czym są, ponieważ uczestniczą w ideach. W systemie filozoficznym Jana Szkota Eriugeny przyczyny prymordialne to stworzone przez Boga wieczne byty, które stanowią źródło porządku i doskonałą formę stworzenia. W sensie absolutnym idee i przyczyny prymordialne wymykają się ludzkiemu poznaniu, choć w pewnej mierze pozostają dostępne dla intelektu. Artykuł jest próbą ukazania idei i przyczyn w kontekście ich przyczynowości i poznawalności. (...) Warto, zdaniem autora, podjąć próbę takiego porównania, ponieważ Platon i Eriugena to postacie znaczące dla europejskiej kultury i naszej cywilizacji. (shrink)

Brytyjska estetyka została w XVIII wieku zapoczątkowana pracami A.A.C. Shaftesbury’ego i Josepha Addisona. Shaftesbury jako pierwszy wskazał na specyfikę doświadczenia estetycznego, odmiennego od bezpośredniego doznania zmysłowego, odwołując się do pojęć zmysłu wewnętrznego ( inward sense ) oraz bezinteresowności jako warunku tego doświadczenia. Do wyobraźni czytelników przemawiał pochodzący z Moralistów przykład pasterza podziwiającego piękno oceanu: „Doża, jako pan młody, który w majestatycznym bucentaurze płynie na łonie swej Tetydy – mówi jeden z rozmówców tego dialogu – posiada mniej niż biedny pasterz, który, (...) swobodnie wyciągnięty na zwisającej skale lub szczycie wysokiego cypla, zapomina o swych stadach i podziwia piękno oceanu” [Shaftesbury 1790, 328]. Ocena piękna wiąże się z przyjemnością płynącą z kontemplacji zjawisk, nie odnosi się do realnego istnienia przedmiotów. Pojęcie bezinteresowności w filozofii Shaftesbury’ego rozumiane jest jednak znacznie szerzej. Oznacza ono pewien sposób percypowania zjawisk poddanych kontemplacji i osądowi estetycznemu. Skoro zaś smak estetyczny opiera się na odrębnej władzy zmysłu wewnętrznego, podmiotowego warunku doświadczenia piękna, bezinteresowność odwołuje się także do określonej postawy, gdy obserwator porzuca własne, indywidualne upodobanie (związane z doznawaniem przyjemności, nie zaś piękna), a wydaje sąd, który ma mieć charakter obiektywny. Podając powody zepsucia smaku, Shaftesbury pisze m.in. (shrink)

As a unique work of reference, The Cambridge Handbook of Australian Criminology covers the broad range of contemporary and historical subjects of criminology, combining statistical and narrative analyses. The book provides the most up-to-date figures and facts, traces historical trends in Australian crime and criminal justice, and comprehensively covers the key contemporary issues in Australian criminology. Including valuable crime statistics compiled by the Australian Bureau of Statistics, this book is the complete companion to Australian criminology - the single most important (...) resource for Australian criminology and criminal justice. (shrink)

Thinking about the representational qualities of maps and models allows one to offer a new perspective on the nature of mindreading. The recent critiques of our dominant paradigms for mindreading, theory theory and simulation theory by enactivists such as Daniel Hutto reveal a flaw in the standard options for thinking about how we think about others. Views that rely on theorizing or simulation to account for the way in which we understand others often appear to over-intellectualize social interaction. In contrast, (...) enactivists champion embodied, non-representational forms of engagement with others. I claim that one can improve on the representational views of social cognition by moving away from talk of the mental manipulation of propositions in favor of the construction of maps and models of others. Furthermore, I claim that the current state of social neurobiology lends itself towards such a view. (shrink)

In the current paper, the author offers a philosophically informed history of the present to address the evolving intersections of gender identity and sexuality within the K-12 student body. The author returns to the case of Lawrence/Leticia/Latisha King, a murdered middle schooler, to unpack the evolving frames that have been developed since King’s murder in 2008. To do this, the author addresses the ways King’s name and clothing choices were used to frame King’s life and death in diverse ways at (...) school. Schools, of course, are a space and time where youth come into presence and where decades of research have documented the less than ideal climate of schools for LGBTQ + students. King’s school experiences represent a challenge to the typical narrative of victimization that often frames LGBTQ + issues in education. The author argues engaging King’s life contributes to the need to address the everyday agentive practices of youth, particularly queer youth of color, in educational scholarship. As the author argues, King’s school experiences represent a challenge to the frame of victimization providing a key inflection point for understanding twenty-first century students. (shrink)