Dieses Buch handelt von der Bedeutung des realen Anderen in der Psychoanalyse. Von Freud ursprunglich als aussenstehender Beobachter sowie als Objekt der Triebbefriedigung konzipiert, hat seine Position sich im Verlauf von mehr als 125 Jahren grundsatzlich verandert. Im Kontext der Intersubjektivitat betrachtet man den Anderen heute nicht nur als unabdingbaren Forderer der Entwicklung, sondern daruber hinaus als aktiven Teilnehmer und Mitgestalter in der psychoanalytischen Behandlung. Das fuhrt zu einem Wandel grundlegender therapeutischer Konzepte und Strategien, zu einer "Psychoanalyse auf Augenhohe", welche (...) ihren Stil und die Atmosphare ihrer Behandlungen massgeblich verandert. (shrink)

In Consciousness and Persons: Unity and Identity, Michael Tye takes on the thorny issue of the unity of consciousness and answers these important questions: What exactly is the unity of consciousness? Can a single person have a divided consciousness? What is a single person? Tye argues that unity is a fundamental part of human consciousness -- something so basic to everyday experience that it is easy to overlook. For example, when we hear the sound of waves crashing on a (...) beach and at the same time see a red warning flag, there is an overall unity to our experience; the sound and the red shape are presented together in our consciousness. Similarly, when we undergo a succession of thoughts as we think something through, there is an experience of succession that unifies the thoughts into a conscious whole. But, Tye shows, consciousness is not always unified. Split-brain subjects, whose corpus callosum has been severed, are usually taken to have a divided or disunified consciousness. Their behavior in certain situations implies that they have lost the unity normal human subjects take for granted; it is sometimes even supposed that a split-brain subject is really two persons.Tye begins his account by proposing an account of the unity of experience at a single time; this account is extended over the succeeding chapters to cover bodily sensations at a single time and perceptual experience, bodily sensations, conscious thoughts, and felt moods at a single time. Tye follows these chapters with a discussion of the unity of experience through time. Turning to the split-brain phenomenon, he proposes an account of the mental life of split-brain subjects and argues that certain facts about these subjects offer support for his theory of unity. Finally, addressing the topic of the nature of persons and personal identity, Tye finds the two great historical accounts -- the ego theory and the bundle theory -- lacking and he makes an alternative proposal. He includes an appendix on the general representational approach to consciousness and its many varieties, because of the relevance of representationalism to the theory of unity being adanced. (shrink)

In recent years, Hubert Dreyfus has put forward a critique of the social and cultural effects of the Internet on modern societies based on the value of what he calls “the background” of largely tacit and unarticulated social norms. While Dreyfus is right to turn to the “background” in order to understand the effects of the Internet on society and culture, his unequivocally negative conclusions are unwarranted. I argue that a modified account of the background – one more attuned to (...) what the French sociologist Pierre Bourdieu calls “social fields” – can lead to sounder and more illuminating conclusions. (shrink)

Martin O'Shaughnessy _Jean Renoir_ Manchester and New York: Manchester University Press, 2000 ISBN 0719050626 hb; 0719050634 pb 251 pp.

This article reviews empirical research on social security and social welfare law. It identifies the efforts needs to be carried out to promote empirical research in this area of law and outlines an empirical research agenda of topics that should be given priority. The UK defines social security as based on five key benefits viz. social/contributory, categorical/universal, tax-based, and occupational/means-tested. This article focuses on the primary model of administrative justice. It is a three-fold: bureaucratic rationality/accuracy and efficiency; professional treatment/service; and (...) moral judgment/fairness, each pair in the order of a model and its corresponding legitimizing values, respectively. Research on social security fraud identifies a two-fold basis—reflexivity: reflection/introspection on fraudulent acts, anxiety: the extent of guilt and insecurity, post-action, and anticipation of conviction. Accordingly, based on a relative synthesis of both elements, there is a four-fold categorization which goes as follows: subversive, desperate, fatalistic, and unprincipled. (shrink)

Der schmale, aber großformatige Band stellt den Neuabdruck eines Beitrages des Verfassers in der Beilage Eπtά ημέϱες der Tageszeitung Kαθημεϱινή vom 13.2.1997 dar. Vorangestellt ist ein Vorwort, dem sich nach einer kurzen Einführung die Kapitel über die frühchristliche und byzantinische Zeit anschließen. Die mittelalterlichen Kirchen gliedert der Autor nach typologischen Gesichtspunkten und unterscheidet die Bauten vom Typus des freistehenden Kreuzes, mit eingeschriebenem Kreuz, mit trikonchalem Naos sowie die einschiffigen Anlagen. Zuletzt folgt ein Kapitel über die architektonische Morphologie, worunter Mauerwerk, Bauformen (...) und Bauausstattung zusammengefaßt werden. Eine Bibliographie rundet den Band ab. (shrink)

Basics of Embodied Cognition EC treats cognition as a set of tools evolved by organisms for coping with their environments. Each of the key terms in this characterization—tool, evolved, organisms, coping, and environment—has a special significance for, and casts a particular light on, the study of the mind. EC thereby foregrounds the following six facts.

Embodied Cognition is growing up, and How the Body Shapes the Mind is both a sign of, and substantive contributor to this ongoing development. Born in or about 1991, EC is only now emerging from a tumultuous but exciting childhood marked in particular by the size and breadth of the extended family hoping to have some impact on its early education and upbringing. As family members include computer science, phenomenology, developmental and cognitive psychology, analytic philosophy of mind, linguistics, neuroscience, and (...) eastern mysticism, just to name a few, EC has both benefited and suffered from a wealth of different and often incompatible ideas about who and what it is, what it should do with its life, even what language it should speak. Gallagher brings some cohesion and consistency to this situation, not by surveying and synthesizing these competing approaches, but by focusing on some fundamental issues, and carefully marshalling the evidence and developing the vocabulary to thoroughly consider them. (shrink)

In: B. Hardy-Vallee & N. Payette, eds. Beyond the brain: embodied, situated & distributed cognition. (Cambridge: Cambridge Scholar’s Press), in press. Abstract: In this article, I do three main things: 1. First, I introduce an approach to the mind motivated primarily by evolutionary considerations. I do that by laying out four principles for the study of the mind from an evolutionary perspective, and four predictions that they suggest. This evolutionary perspective is completely compatible with, although broader than, the embodied cognition (...) approach. 2. Then I look at one prediction in depth, the idea that the brain evolved by exaptation–reusing exiting functional units, and combining them in novel ways to generate new cognitive capacities. 3. Finally, I try to lay out some of the implications, both of the in-depth example, and of the more general approach. (shrink)

To think about how to anchor abstract symbols to objects in the world is to become part of a tradition in philosophy with a long history, and an especially rich recent past. It is to ask, with Wittgenstein, “What makes my thought about him, a thought about him?” and thus it is to wonder not just about the nature of referring expressions or singular terms, but about the nature of referring beings. With this in mind I hereby endeavor—briefly, incompletely, but (...) hopefully still usefully—to introduce what in my judgment is the single best philosophical starting-point for those interested in understanding the referential connections between symbols and the world, and the cognitive, epistemic, and linguistic capacities which support them: The Varieties of Reference by Gareth Evans.1 It is worthwhile first of all to note, as the title indicates, that it is the varieties of reference that are of interest. It is Evans’ contention that no single theory can account for our various use of singular terms; although the different kinds of reference share certain features, and rely on related cognitive, linguistic and epistemic capacities, it appears that, rather than being a class defined by necessary and sufficient criteria for membership, they form a family of abilities, united, like a thread, by its overlapping fibers. Evans does not defend this claim so much as display it in his account. Much of the underlying variety in reference can be brought out by considering the guiding principle of the work as a whole, which Evans.. (shrink)

Many of the United States’ allies are reluctant to cooperate with and participate in military actions that cannot be justified under international law - and supportive allies do make the military option easier to pursue.

Unter Abstraktion vom Wert interessiert im folgenden allein die Möglichkeit einer Letztbegründung. Die Hauptkontrahenten der jüngeren Diskussion darüber sind auf der Seite der Gegner der kritische Rationalismus, auf der Seite der Befürworter die Transzendentalpragmatik. Nun hat sich mit der Fichte-Forschung unaufhaltsam ein weiterer Hauptschauplatz bezüglich der in Frage stehenden Problematik herausgebildet. Ihre thematischen Berührungspunkte mit der Diskussion um die Letztbegründung sind bisher allerdings noch kaum untersucht worden. Die folgenden Ausführungen verstehen sich als Beitrag zur Öffnung der jeweiligen philosophischen Diskurse und (...) zur systematischen Vertiefung der Diskussion. Ich stelle zunächst die zentralen Grundpositionen von Albert und Kuhlmann vor, um diese dann mit einschlägigen Bemühungen Fichtes aus seiner Jenaer Zeit zu kontrastieren. (shrink)

This paper sets out to account for conflicting interpretations of Rawls’ theory of justice by Marxian critics, by uncovering an unresolved contradiction in the theory between individualist and communitarian values. The contradiction comes to light particularly in the more egalitarian interpretation of Rawls, and can only be overcome by incorporating a fuller theory of the good than that with which Rawls has provided us. It may not be possible to do this without giving up the claim that the theory of (...) justice articulates the considered judgments of all thoughtful persons in our society, irrespective of class or ideology. (shrink)

This article arises from selected issues on interpretation raised in a session entitled ‘Danto on Margolis/margolis on Danto’ at the Eastern Division meeting of the American Society for Aesthetics, April 25, 1989, at the University of Arts, Philadelphia. In Part I, principally for dialectical purposes, I recapitulate some of Arthur Danto’s and Joseph Margolis’s points in an attempt to idealize two opposing views: constructionist and realist. It should be said at the outset that the constructionist and realist positions need not (...) be opposed, as Margolis ramifies the matter in his extensive writings. Also, as Danto expounds in numerous places, his theory of art is anti-realist. Nevertheless, as regards the practice of art history and art criticism he is realist—at least as represented in the present exchange. So the idealizations of constructionism and realism here presented should be understood to range over designated concerns and should not be read as idealizations of these authors’ more developed positions as presented elsewhere. In Part II, I adjust the initial characterizations, offer some criticisms of each of these positions, and indicate some points at which there might be some promise for reconciliation between them. In Part III, I shall make some strategic suggestions to advance the discussion. (shrink)

Preface to the second edition -- Preface to the first edition -- Psycho-mythology : meschugge? -- Dreams and fantasies : manifestations 0f the mythological unconscious -- African-American dreaming and the "lion in the path" : racism and the cultural unconscious -- "Hapless" the Centaur : an archetypal image, amplification, and active imagination -- Pegasus and visionary experience : from the white winged horse to the "flying red horse" -- The bull, the labyrinth, and the Minotaur : from archaeology to "archetypology" (...) (with an apology to Ariadne) -- Griffins, gold, and dinosaurs : mythology and "fantastic paleontology" -- Dreaming of a unicorn : a comparison of Lacanian and Jungian interpretation -- "Destiny" and the call to heroism : a dream of vocation and individuation -- List of publications by Michael Vannoy Adams. (shrink)

Editorial - Dossier: IMAGERY AND INTERRELIGIOUS DIALOGUE Imaginary and Inter-Faith Dialogue - Michael Amaladoss Horizonte, Vol. 15, No. 45, Jan./Mar. 2017.

In lieu of an abstract, here is a brief excerpt of the content:MONADOLOGY OF 7HE BROTHERS KARAMAZOV by Michael Wreen THE WORLD AND THOUGHT of Dostoyevsky's The Brothers Karamazov are not easily entered into. There is something, some barrier, which seems to hinder, if not prevent, a feeling of belonging, a feeling of ease, citizenship, and camaraderie. What is it diat holds die reader back, what makes him feel particularly Ul-at-ease in the world of The Brothers Karamazov, and especially (...) in die presence of the Karamazovs? The answer is that the world of the novel resembles the world of Leibniz's Monadology, a world so different from the world of our everyday conceptions, and so different from the world of most novels, that the reader is left "freefloating," so to speak, until he, as a spirit, has been accommodated and then assimilated by it. To begin with, there is the matter of setting. There are practically no landscapes in The Brothers Karamazov and no extended descriptions of nature. Secondly, buildings, both their interiors and exteriors, are barely sketched, and when described at all, it is usually the psychological state that the human design excites ("It was an odd arrangement ofrooms") that is important, and not the design or structure itself. Objects existing in their own right and "pure surfaces" are not to be found. The one building (with grounds) that is described at length is the monastery, but even here description is used symbolically, as a reflection ofthe spiritual states ofthe monks and The Elder. Similarly, clothing exists only as a clue to the psychological or spiritual state of its wearer. Dmitri's rag with the 1,500 roubles is the analogue of his condition, just as Smerdyakov's hoped-for foppish apparel is of his. 318 Michael Wreen319 Still more unusual is the infrequent mention of two of the biological necessities of life, food and sleep. Food seems to be something that the characters can take or leave, but more often than not, simply forget about; the stomach does not seem to exist for any except one of them. Once or twice the characters do eat, but eating seems to be an accidental side-effect of spending time with, a spiritual infection caught from, the thoroughly carnal Fyodor. The monks, it must be admitted, are concerned with food — though it would be more accurate to say diat they are concerned with die lack of it, or even more strongly, widi maintaining the lack of it. As for sleep, collapse from complete exhaustion (from sustained physical exertion and/or emotional excitement, or from orgiastic debauchery), sickness, and brain fever seem to be preferred to normal sleep. Days are long— so long, in fact, that night is more like an extension of day dian night. Another descriptive element which warrants notice is the physical appearances and personal histories of die dramatic personae. The truth, as far as physical appearances are concerned, is clear and simple: everyone, with the exception ofIvan, is described once and briefly. In the first thirtyfive pages or so, most of the major personages are introduced, "outfitted" with noses, eyes, ears, bearings, statures, mannerisms, traits, etc., and — here we come to the second aspect noted above — then given summary histories. After that, diey are set in dramatic motion. The opening chapters are descriptive and expository, a report of what was and is the case as far as mise en scene and physical equipage are concerned; and except for brief moments when the never-named narrator indulges in short "sermons" about man or God, the mode of narration never returns to descriptive exposition, but remains dramatic and focused on the interplay and clash of personality. Characters do act and think for themselves, and we see diem directly in the acting out of dieir lives. A bit of background information having been provided, we don't have to be told anydiing more; we can observe for ourselves, from the inside. The catalogue offacts is discarded, and in its place is put the experience of events and feelings. The objective, external perspective yields to the internal, subjective perspective, and the reader crosses over from the familiar and cozy world of Dickensian externality to the strange and disconcerting world ofDostoyevskian intemality... (shrink)

This original and provocative study tells the story of American literary history from the perspective of its environmental context. Weaving together close readings of early American texts with ecological histories of tobacco, potatoes, apples and honey bees, Michael Ziser presents a method for literary criticism that explodes the conceptual distinction between the civilized and natural world. Beginning with the English exploration of Virginia in the sixteenth century, Ziser argues that the settlement of the 'New World' - and the cultivation (...) and exploitation of its bounty - dramatically altered how writers used language to describe the phenomena they encountered on the frontier. Examining the work of Harriot, Grainger, Cooper, Thoreau and others, Ziser reveals how these authors, whether consciously or not, transcribed the vibrant ecology of North America, and the ways that the environment helped codify a uniquely American literary aesthetic of lasting importance. (shrink)

This text is the seventh of an eight-lecture series given by Michael Polanyi at the University of Chicago in the spring of 1954. The lecture focuses on the nature of human knowledge of other living beings.

El objeto de este estudio es analizar un nuevo potencial fragmento de Quaestiones in Exodum en las recientemente descubiertas Homiliae in Psalmos de Orígenes. Para esto, primero sopesaré la evidencia a favor y en contra de una procedencia filónica de latradición citada por Orígenes. A continuación, ofreceré algunas consideraciones léxicas, temáticas y críticas, que sugieren que Orígenes está citando una interpretación filónica de las Quaestiones en lugar de parafrasear el Comentario alegórico.