Are dual relationships always detrimental? Speaking the Unspeakable provides an in-depth exploration of client-practitioner dual relationships, offering critical discussion and sustained narrative on thinking about and being in dual relationships. LynneGabriel draws on the experiences of both practitioners and clients to provide a clear summary of the complex and multidimensional nature of dual relationships. The beneficial as well as detrimental potential of such relationships is discussed and illustrated with personal accounts. Subjects covered include: · Roles and boundaries (...) in dual and multiple role relationships · Client experiences and perceptions of being in dual and multiple role relationships · Developing a relational ethic for complex relationships This book offers an insightful and challenging portrayal of dual relationships that will be welcomed by therapists, trainers, trainees and supervisors. (shrink)
The position advocated in the target article should be called “absurd environmentalism.” Literature showing that general intelligence is related to musical ability is not cited. Also ignored is the heritability of musical talent. Retrospective studies supporting practice over talent are incapable of showing differences in talent, because subjects are self-selected on talent. Reasons for the popularity of absurd environmentalism are discussed.
These papers are based on a Symposium at the COGSCI Conference in 2010. 1. Naturalizing the Mammalian Mind (Jaak Panksepp) 2. Modularity in Cognitive Psychology and Affective Neuroscience (Rami Gabriel) 3. Affective Neuroscience and the Philosophy of Self (Stephen Asma and Tom Greif) 4. Affective Neuroscience and Law (Glennon Curran and Rami Gabriel).
Mille Gabriel (2008). Introduction: From Conflict to Partnership. In Mille Gabriel & Jens Dahl (eds.), Utimut: Past Heritage - Future Partnerships, Discussions on Repatriation in the 21st Century /Mille Gabriel & Jens Dahl, Editors. International Work Group for Indigenous Affairs and Greenland National Museum & Archives.score: 60.0
It is shown how frege's problematic connection between truth-Value and "bedeutung" (of a sentence) becomes more plausible when set against the background of german language and philosophy, Especially by comparing frege's position with the value-Theoretical school of neo-Kantianism (w windelband).
Goodman's most important contribution to philosophy seems to be his analysis of the relation between facts of science and fictions of art. His view can be seen as a kind of complementary pluralism. That is to say, science and art are two complementary forms of achieving cognition. This position overcame the positivistic view (of his teacher Carnap) according to which the value of art is restricted to the non-cognitive function of expressing emotions. In this paper I compare some of Goodman's (...) fundamental ideas – especially his central conception of exemplification – with their counterparts in Baumgarten, Kant, and Cassirer. Based on this comparison I argue against the tendency to regard analytic and continental philosophy as two completely separated traditions. (shrink)
We applaud Aggleton & Brown's affirmation of limbic diencephalic-hippocampal interaction as a key memory substrate. However, we do not agree with a thesis of diencephalic-hippocampal strict dedication to episodic memory. Instead, this circuitry supports the production of context-specific patterns of activation that subserve retrieval for a broad class of memory phenomena, including goal-directed instrumental behavior of animals and episodic memory of humans.
The shapes of neurons and glial cells dictate many important aspects of their functions. In olfactory systems, certain architectural features are characteristics of these two cell types across a wide variety of species. The accumulated evidence suggests that these common features may play fundamental roles in olfactoryinformation processing. For instance, the primary olfactory neuropil in most vertebrate and invertebrate olfactory systems is organized into discrete modules called glomeruli. Inside each glomerulus, sensory axons and CNS neurons branch and synapse in patterns (...) that are repeated across species. In many species, moreover, the glomeruli are enveloped by a thin and ordered layer of glial processes. Theglomerular arrangement reflects the processing of odor information in modules that encode the discrete molecular attributes of odorant stimuli being processed. Recent studies of the mechanisms that guide the development of olfactory neurons and glial cells have revealed complex reciprocal interactions between these two cell types, which may be necessary for the establishment of modular compartments. Collectively, the findings reviewed here suggest that specialized cellular architecture plays key functional roles in the detection, analysis, and discrimination of odors at early steps in olfactory processing. (shrink)
The paper reconstructs Hegel’s repudiation of any kind of transcendent metaphysics. Hegel argues that transcendent metaphysics is dialectically incoherent because it mistakes its own reflection for an absolute independent of reflection. Hence, it is subject to a reification of philosophical thought. This entails that the relation between logic and philosophy of nature in Hegel must not be interpreted as any kind of emanation. Otherwise, Hegel would himself be subject to his effective critique of transcendent metaphysics.
Over the past decade, the Combined DNA Index System (CODIS) has increased solvability of violent crimes by linking evidence DNA profiles to known offenders. At present, an in-depth analysis of the United States National DNA Data Bank effort has not assessed the success of this national public safety endeavor. Critics of this effort often focus on laboratory and police investigators unable to provide timely investigative support as a root cause(s) of CODIS' failure to increase public safety. By studying a group (...) of nearly 200 DNA cold hits obtained in SFPD criminal investigations from 2001–2006, three key performance metrics (Significance of Cold Hits, Case Progression & Judicial Resolution, and Potential Reduction of Future Criminal Activity) provide a proper context in which to define the impact of CODIS at the City and County level. Further, the analysis of a recidivist group of cold hit offenders and their past interaction with law enforcement established five noteworthy criminal case resolution trends; these trends signify challenges to CODIS in achieving meaningful case resolutions. CODIS' effectiveness and critical activities to support case resolutions are the responsibility of all criminal justice partners in order to achieve long-lasting public safety within the United States. (shrink)
It has been noted before in the history of logic that some of Frege's logical and semantic views were anticipated in Stoicism. In particular, there seems to be a parallel between Frege's Gedanke (thought) and Stoic lekton; and the distinction between complete and incomplete lekta has an equivalent in Frege's logic. However, nobody has so far claimed that Frege was actually influenced by Stoic logic; and there has until now been no indication of such a causal connection. In this essay, (...) we attempt, for the first time, to provide detailed evidence for the existence of this connection. In the course of our argumentation, further analogies between the positions of Frege and the Stoics will be revealed. The classical philologist Rudolf Hirzel will be brought into play as the one who links Frege with Stoicism. The renowned expert on Stoic philosophy was Frege's tenant and lived in the same house as the logician for many years. In der Geschichte der Logik ist häufig bemerkt worden, dass einige der logischen und semantischen Auffassungen Freges in der Stoa antizipiert worden sind. Genannt wurden insbesondere die Parallelen zwischen dem Fregeschen Gedanken und dem stoischen Lekton sowie die Unterscheidung zwischen vollständigen und unvollständigen Lekta, die bei Frege ihre Entsprechung hat. Ein Wirkungszusammenhang ist allerdings nicht behauptet worden. Dazu gab es bislang auch keinen Anlass. Der vorliegende Beitrag versucht erstmalig, einen detaillierten Indizienbeweis für das Bestehen eines solchen Zusammenhangs vorzulegen. Dabei werden weitere charakteristische Übereinstimmungen zwischen Frege und der Stoa aufgewiesen. Als Mittelsmann wird der Altphilologe Rudolf Hirzel vorgestellt. Er wohnte lange Jahre als Mieter zusammen mit Frege im selben Haus und war ein anerkannter Experte der stoischen Philosophie. (shrink)
In this paper, I analyze the unbelievable similarities between my ideas from my works (2005, 2008, 2010, 2011, 2012) and Markus Gabriel’s ideas (Bonn University) from his book published in 2013 and his TED clip (2013). -/- See also YouTube clip http://youtu.be/WLpzaaSE8L8 In this clip, Gabriel Vacariu (Philosophy, Bucharest University) analyzes the UNBELIEVABLE similarities between the ideas from his works (2005, 2008, 2010, 2011, 2012) and Markus Gabriel's ideas (Bonn University) from his book published in 2013 and (...) his TED clip (at http://www.youtube.com/watch?v=hzvesGB_TI0), also 2013. -/- About the EDWs perspective and unbelievable similarities, see two Youtube clips at http://www.youtube.com/channel/UC_3I96MSwXpUjm2x6f6SaUA . (shrink)
Lynne Rudder Baker and many others think that paradigmatic instances of one object constituting another — a piece of marble constituting a statue, or an aggregate of particles constituting a living body — involve two distinct (i.e., not numerically identical) objects in the same place at the same time.1 Some who say this believe in the doctrine of temporal parts2; but others, like Baker, reject this doctrine.3 Such philosophers, whom one might call “coincidentalists”, cannot say that these objects manage (...) to share space in virtue of sharing a temporal part confined to just that place and time. But what can or should coincidentalists say about the nature of constitution? (shrink)
I review Gabriel Richardson Lear's excellent essay on Aristotle’s conception of the human good. She solves some long-standing problems in the interpretation of Aristotle’s ethics by drawing on resources in his natural philosophy and Plato’s conception of love. Her interpretation is a compelling and, to my mind, largely true account of Aristotle’s view. In this review, I summarize the book's main argument and then explain two fundamental points on which I have concerns.
En este artículo sostengo que Gabriel Marcel desarrolla una metafísica de la existencia humana a partir de una fenomenología. Para mostrar esta hipótesis, parto del diagnóstico que hace el autor de la situación del hombre contemporáneo. Marcel afirma que el ser humano ha sido reducido a un mero haz de funciones no dando espacio para el misterio. A partir de ese diagnóstico, desarrollo el concepto de exigencia ontológica el cual nos permite, sostengo, pasar de una fenomenología a una metafísica, (...) desde el momento en que Marcel plantea que la exigencia ontológica no es solo una necesidad subjetiva de sentido, sino el correlato del misterio ontológico en el cual nos encontramos insertos. La filosofía del misterio del Marcel, eje central de su metafísica de la existencia humana, es explicada y explicitada en la segunda parte de este trabajo, a partir del dato de la encarnación y del problema de la participación. In this article, I hold that Gabriel Marcel proposes a kind of metaphysics of human existence that arises from a phenomenology. In order to show this hypothesis, I start from the description that the author does of the situation of contemporary man. Marcel affirms that human being has been reduced to a mere assembly of functions, without leaving any room to mystery. Starting from this account, I develop the concept of ontological need, concept that allows us to go from phenomenology to metaphysis, because the concept of ontological need, according to Marcel, is not only the expression of a subjective need of finding sense, but the expression of the ontological mystery in which we find ourselves. The philosophy of mystery of Marcel, backbone of his metaphysics of the human existence, is explained in the second part of this article, by giving an account of the basic fact of being an incarnated being and by discussing the problem of participation. (shrink)
The question of personal immortality is a central one for Gabriel Marcel. Early in his life he took part in parapsychological experiments which convincedhim that one could, rarely and with great difficulty, communicate with the dead. In a philosophical vein he argued that each self has an eternal dimension which isof eternal worth. This dimension is particularly manifest in self-sacrifice, where I find it meaningful to give my life for another and when I unconditionally commitment myself in love to (...) another self. Marcel also cites the experience of trust or hope, and the experience that life is not an absurd freak accident of nature destined for eternal extinction but rather possesses absolute meaning and value. Yet, none of the above experiences involves certitude; one remains free to accept or reject them and what they claim to involve. (shrink)
This paper examines the postmodern question of the otherness of the other from the perspective of Gabriel Marcel’s philosophy. Postmodernity—typified by philosophical movements like deconstruction—has framed the question of otherness in all-or-nothing terms; either the other is absolutely, wholly other or the other is not other at all. On the deconstructive account, the latter position amounts to a kind of “violence” against the other. Marcel’s philosophy offers an alternative to this all-or-nothing model of otherness. His thought can satisfy the (...) fundamental (and legitimate) ethical and philosophical concerns of postmodern thinkers without resorting to the paroxysmal hyperbole that characterizes philosophies of absolute otherness. Moreover, Marcel’s critique of the “spirit of abstraction” offers a unique perspective on what might motivate such paroxysmal hyperbole. (shrink)
In the post-September 11, 2001 world in which we live, French existentialist playwright and philosopher Gabriel Marcel’s works are especially relevant. Hisincreased popularity reflects both student and faculty interest in questions he raises about issues that remain vital concerns in our lives. Plays focusing on questions about life’s meaning, connected with insights from his philosophic essays, illustrate how Marcel engages personal reflection to clarify challenging situations. He uses dramatic imagination to investigate conflicting viewpoints, inviting the viewers to examine their (...) unique experience of the issues portrayed. Thus his individual journey to consciousness welcomes others to develop their own. Today’s classrooms also benefit from a greater availability of Marcel’s translated works in the form of books, scripts, videos, CDs, and Readers’ Theatre performances. (shrink)
Gabriel Marcel is not typically read as a political theorist and social commentator. He never wrote a treatise devoted specifically to a systematic treatmentof politics. His writings, nevertheless, abound in political theorizing and social analysis. This study articulates Marcel’s socio-political thought, explicating itscoherence with his overall concrete philosophy and with his personal engagement in political events of his time. It develops through three themes. The first details Marcel’s particular approach to sociopolitical thought as a “watchman.” The second shows why (...) Marcel offers a “hopeful communitarianism” which overcomes the problems of collectivism and individualism. The third delineates Marcel’s views on the concrete, socio-political, and ethical issues of peace and population control. A brief closing section explains the importance of politics in Marcelian scholarship and the “prophetic” quality of his thought. (shrink)
The following article discusses a certain concrete ethical-historical sensibility that opens, in part, in the work of Hegel and serves as an introduction to two figures of spirit beyond Hegel’s onto-theological thought: namely, Frantz Fanon and Gabriel García Márquez. The discussion seeks to introduce a “thinking sensibility,” i.e., an opening toward the articulate understanding of history in and through its singularities. This figures a space for a way of thinking arising in the concrete unfolding of spirits out of singularities (...) that overwhelm any single or universal call for unity. In terms of history, this concerns not a thinking that gives sense to history through concepts, but a thought that from its specificity and situation unfolds diverse articulations, and hence configurations of the senses of spirit or histories. (shrink)