In this volume we situate the future directions of feminist phenomenology in the here and now. We contend that in this moment feminist phenomenology is well positioned to take a leading role, not simply in terms of consolidating existing feminist methodologies but also in engaging the difficult task of thinking through the actual in the fullness of its relational, agential, ontological, experiential, and fleshly being, thereby opening up future possibilities. We also think there is some urgency to this claim. For (...) many, faith in the rational human subject has been shattered by the events of twentieth and twenty-first centuries’ worldwide conflicts and increasing sectarianism. The concept of the subject as such is either obsolete or needs to be dynamically rethought. The current options appear to include resuscitating the rational liberal subject or agent, acknowledging limited agency in the performativity of language and gesture, or recognizing the agency of matter. We want to argue instead for a feminist phenomenological approach that begins with multiple, meaningful points of view on relational being. (shrink)

As people age their actions often become entrenched—we might say they are not open to the new; they are less able to adapt; they are stuck in a rut. Indeed, in The Coming of Age (La Vieillesse) Simone de Beauvoir writes that to be old is to be condemned neither to freedom nor to meaning, but rather to boredom (Beauvoir 1996, 461; 486). While in many ways a very pessimistic account of ageing, the text does provide promising moments where (...) her descriptions do capture other possibilities for aged existence. In particular, I turn to Beauvoir’s suggestion that habit can take on a “kind of poetry” since it merges past, present and future in a sense of eternity that the present moment now lacks with its limited futural horizon (468; 492). In this paper, I draw out, delineate, and further explore this phenomenological reconfiguration of the present that she gestures towards through a consideration of the intensification and modification of the present through habit. Drawing as well upon Merleau-Ponty’s insights into the phenomenal body, I argue that poetical habit is an active passivity that allows for the spontaneity of the new out of the sedimentation of corporeal memory, and for the attentive perception of what appears in the present. To disrupt someone’s habitual life is to unanchor that life from the world, from an identity shaped by repetition, by the constancy of a shared reality of things, that is, from the spatial-temporal process of inhabitation, and thus from her ability to engage with others and to disclose the world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.1 (2002) 134-135 [Access article in PDF] Book Review Merleau-Ponty's Last Vision: A Proposal for the Completion of 'The Visible and the Invisible Douglas Low. Merleau-Ponty's Last Vision: A Proposal for the Completion of 'The Visible and the Invisible.' Evanston, IL: Northwestern University Press, 2000. Pp. xv + 124. Cloth, $75.00. Paper, $19.95. Low sets himself an impossible task, that of completing the (...) uncompleted work of a philosopher whose untimely decease prevented him from doing so himself. What he does succeed in providing is a systematic commentary and a rich integration of Merleau-Ponty's later philosophy. This task itself is important since it is believed by many that Merleau-Ponty's premature death prevented the completion of a book that would have altered the philosophical scene of Paris in the 1960s, and that, moreover, even in its incomplete form, speaks to pressing contemporary philosophical debates on such issues as mind/body dualism, and our relation to nature.The main focus of Low's reading is Merleau-Ponty's philosophy of language, which Low appropriately situates as a mediation between a modernist philosophy of presence and a postmodern Derridean approach to language as the constant deferral of meaning. Language is not the repository for ideal essences, nor do existents have an immediate [End Page 134] coincidence or fusion with things or the world. Indeed, the strength of Merleau-Ponty's philosophy is that he begins with an understanding of human action as meaningfully orientated; to move in the world is to interpretatively encounter it. As Low points out, "an ontological priority [is] granted to the body and the world upon which it opens, for together in lived experience they sustain a field of stable meanings, meanings that are then sublimated in the bodily gesture called speech" (22). Low differs from most Merleau-Ponty scholars in his assumption that there is no significant break between the earlier Phenomenology of Perception, where Merleau-Ponty carefully worked out his descriptions of embodied perception, and the later work that lays out the ontology. Indeed, one accomplishment of Low's book is to show how they fit together, explaining how the insights of the first work are necessary for grounding the ontology Merleau-Ponty began to work out in the later one.Low's book is divided into two sections. The first section, "The Visible and Nature," focuses on how we encounter the world, concluding with a helpful summary and assessment of Merleau-Ponty's ontology. Drawing upon the late essay "Eye and Mind," Low lays out Merleau-Ponty's ontology through his intuition that modern art, unlike the representational focus of Renaissance art, reveals our contact with the world as a "system of exchanges between the sensing and the sensible" (56). Perceiving the artwork is not an intellectual computation of a second-order representation of the world; rather, we see according to the work. It is a bodily process that reveals a reversibility between the viewer and the world. The second section, "The Invisible and Logos," focuses on how these encounters are sublimated or taken up in language. Language is, for Merleau-Ponty, first speech since it relies upon a speaker to take it up, "to sustain and modify it." Signs, gestures, and meaning are folded into one another. As embodied beings, we literally grasp meaning (89).This book would be of enormous benefit to scholars embarking on a reading of Merleau-Ponty's works, and it is one I highly recommend for that purpose. Although it is not original in its interpretations, its value lies in its gathering and integration of complex themes that provide an important introduction to Merleau-Ponty's late philosophy. The book maps out, moreover, a chronology of these themes and the specifics of where to find them; it also shows how the fragments fit together, indicating directions in which they might lead. His writing style is accessible without being simplistic. By interweaving his interpretations with long quotes from... (shrink)

We present a gravitational quantum dynamics theory that combines quantum field theory for particle dynamics in space-time with classical Einstein’s general relativity in a non-Riemannian Finsler space. This approach is based on the geometrization of quantum mechanics proposed in Tavernelli and combines quantum and gravitational effects into a global curvature of the Finsler space induced by the quantum potential associated to the matter quantum fields. In order to make this theory compatible with general relativity, the quantum effects (...) are described in the framework of quantum field theory, where a covariant definition of ‘simultaneity’ for many-body systems is introduced through the definition of a suited foliation of space-time. As in Einstein’s gravitation theory, the particle dynamics is finally described by means of a geodesic equation in a curved space-time manifold. (shrink)

The material interrelations between bodies and objects are a wide, worthwhile and absorbing field, which has not been sufficiently examined yet. Focusing on such interrelations within air travel, this article contributes to the exploration of this field. It delineates that such interrelations do not simply happen, but that they have to be accomplished continuously by different participants with a certain risk to fail at many points. Within mobilities, such processes of interrelating occur under the specific circumstances of (...) a moving vehicle. Based on empirical data from an ethnographic study on air travel, the paper is concerned with the ongoing dynamics of body-object-interrelations. Based on this analysis, it suggests emphasizing the continuous modification that material assemblages built of people and objects undergo even when “only” staying immobile during a flight. Passengers do not simply enter and exit a vehicle staying identical with themselves. Rather, they are continuously adapting to a material infrastructure that shapes and adjusts their corporeal needs and capacities, including their senses. (shrink)

This paper briefly review a current trend in neuroscience aiming to combine neurophysiological and physical concepts in order to understand the emergence of spatio-temporal patterns within brain activity by which brain constructs knowledge from multiple streams of information. The authors further suggest that the meanings, which subjectively are experienced as thoughts or perceptions can best be described objectively as created and carried by large fields of neural activity within the operational architectonics of brain functioning.

Our preferences determine how we act and think, but exactly what the mechanics are and how they work is a central cause of concern in many disciplines. This book uses techniques from modern logics of information flow and action to develop a unified new theory of what preference is and how it changes. The theory emphasizes reasons for preference, as well as its entanglement with our beliefs. Moreover, the book provides dynamic logical systems which describe the explicit triggers driving (...) preference change, including new information, suggestions, and commands. In sum, the book creates new bridges between many fields, from philosophy and computer science to economics, linguistics, and psychology. For the experienced scholar access to a large body of recent literature is provided and the novice gets a thorough introduction to the action and techniques of dynamic logic. (shrink)

Many of us view the world of science as a firm bastion of knowledge, with each new discovery and further illumination adding to an unshakable foundation of natural truths. Weak Knowledge aims to rattle our faith, not in core certainties of scientific findings but in their strength as accessible resources. The authors show how, throughout history, many bodies of research have become precarious due to a host of factors. These factors have included cultural or social disinterest, feeble empirical (...) evidence or theoretical justifications, and a lack of practical applications in a given field's findings. This book brings together cases from a range of historical periods and disciplines, ranging from personal medicine to climatology, to illuminate the specific forms, functions, and dynamics of so-called "weak" bodies of knowledge. (shrink)

The complexity of the field theoretic methods used for analyzing relativistic bound state problems has forced researchers to look for simpler computational methods. Simpler methods such as the relativistic harmonic oscillator method employed in the description of extended hadrons have been investigated. They are considered phenomenological, however, because they lack a theoretical basis. A probabilistic basis for these methods is presented here in terms of the four-space formulation of relativistic quantum mechanics (FSF). The single-particle FSF is reviewed and its (...) physical meaning is examined. The many-body single-parameter formalism is then developed. Applications are presented to illustrate use of the many-body formalism and demonstrate the ease with which relativistic bound state problems can be handled. A multiple-parameter formalism is constructed in the Appendix. (shrink)

Gebserian consciousness structures as expressed in human culture are readily understood as analogous to developmental dynamics in holistic biology, and eastern praxis and philosophy. Probably the most integral and fruitful western paradigm of whole-organism biology is that carefully developed in the Goethean tradition to incorporate an understanding of consciousness. This tradition profoundly understands our early childhood through adult development as a dynamic organic process in time, thus integrating the study of heterochrony and chronobiology with morphology, physiology and consciousness. In (...) addition to revealing compelling convergences with the classic work of Gebser on consciousness structures, this Goethian tradition reveals significant parallels with contemporary studies in the realm of biophysics, the science of complexity and eastern spiritual traditions which regard the body as a coherent field, manifesting dynamic, directed currents of development that can be traced and mapped out. These paradigms recognize the importance of recursive organizing principles that structure the biosphere's spatial dimensions and, in the temporal realm, structure long- and short-term evolutionary cycles. The marriage of Gebserian cultural philosophies with Goethean biology, the science of complexity and eastern praxis traditions leads to a simple, elegant and remarkably broad appreciation of the fundamental role of consciousness as an essential property of dynamic living systems. This synthesis helps address many of the difficult questions faced by students of consciousness in a relatively simple and straightforward manner, beginning with a focus on our own species and close mammalian relatives. Two main conclusions arise from this synthesis. First, although enjoying increased attention recently, the Gebserian and Goethean paradigms were far ahead of their time and so have been overlooked. Second, consciousness must be regarded as a primary biologically-embedded datum of life/existence and not merely an epiphenomenon associated with the function of localized or specific organs. (shrink)

This paper combines naturalized metaphysics and a philosophical reflection on a recently evolving interdisciplinary branch of quantum chemistry, ab initio molecular dynamics. Bridging the gaps among chemistry, physics, and computer science, this cutting-edge research field explores the structure and dynamics of complex molecular many-body systems through computer simulations. These simulations are allegedly crafted solely by the laws of fundamental physics, and are explicitly designed to capture nature as closely as possible. The models and algorithms employed, (...) however, involve many approximations and significant degrees of idealization of their target systems. Therefore, for philosophers of science the pivotal question of whether relying only on the fundamental laws of physics supports a reductionist or realist stance arises. One conceivable answer to this question is that the irreducible approximations and idealizations support rather anti-realist positions. After reviewing an influential attitude in the philosophy of computer simulations and the debate concerning scientific realism, I offer a fair interpretation of such ab initio modelling in quantum chemistry within a naturalistic metaphysical framework that gives rise to a specific type of ontic structural realism. (shrink)

Previous work has shown that spontaneous collapse of Fock states of identical fermions can be modeled as arising from random Rabi oscillations between two states. In this paper, a mathematical formalism is presented to incorporate this into many-body quantum field theory. This formalism allows for nonlocal collapse in the context of a relativistic system. While there is no absolute time-ordering of events, this approach allows for a coherent narrative of the collapse process.

Instead of using low-level neurophysiology mimicking and exploratory programming methods commonly used in the machine consciousness field, the hierarchical Operational Architectonics (OA) framework of brain and mind functioning proposes an alternative conceptual-theoretical framework as a new direction in the area of model-driven machine (robot) consciousness engineering. The unified brain-mind theoretical OA model explicitly captures (though in an informal way) the basic essence of brain functional architecture, which indeed constitutes a theory of consciousness. The OA describes the neurophysiological basis of (...) the phenomenal level of brain organization. In this context the problem of producing man-made “machine” consciousness and “artificial” thought is a matter of duplicating all levels of the operational architectonics hierarchy (with its inherent rules and mechanisms) found in the brain electromagnetic field. We hope that the conceptual-theoretical framework described in this paper will stimulate the interest of mathematicians and/or computer scientists to abstract and formalize principles of hierarchy of brain operations which are the building blocks for phenomenal consciousness and thought. (shrink)

The detection of the number of extra–compact dimensions contained in some gravitational models is analyzed resorting to the discontinuity of the specific heat at the critical temperature of a Bose–Einstein condensate. It is shown that the function relating the number of particles and this discontinuity defines a segment of a straight line whose slope depends upon the number of extra–compact dimensions. The experimental feasibility of the proposal is also considered.

A canonical formalism for the relativistic classical mechanics of many particles is proposed. The evolution equations for a charged particle in an electromagnetic field are obtained and the relativistic two-body problem with an invariant interaction is treated. Along the same line a quantum formalism for the spinless relativistic particle is obtained by means of imprimitivity systems according to Mackey theory. A quantum formalism for the spin-1/2 particle is constructed and a new definition of spin1/2 in relativity is (...) proposed. An evolution equation for the spin-1/2 particle in an external electromagnetic field is given. The Bargmann Michel, and Telegdi equation follows from this formalism as a quasiclassical approximation. Finally, a new relativistic model for hydrogenlike atoms is proposed. The spectrum predicted is in agreement with Dirac's when radiative corrections have been added. (shrink)

Knowledge of the entanglement properties of the wave functions commonly used to describe quantum many-particle systems can enhance our understanding of their correlation structure and provide new insights into quantum phase transitions that are observed experimentally or predicted theoretically. To illustrate this theme, we first examine the bipartite entanglement contained in the wave functions generated by microscopic many-body theory for the transverse Ising model, a system of Pauli spins on a lattice that exhibits an order-disorder magnetic quantum (...) phase transition under variation of the coupling parameter. Results for the single-site entanglement and measures of two-site bipartite entanglement are obtained for optimal wave functions of Jastrow-Hartree type. Second, we address the nature of bipartite and tripartite entanglement of spins in the ground state of the noninteracting Fermi gas, through analysis of its two- and three-fermion reduced density matrices. The presence of genuine tripartite entanglement is established and characterized by implementation of suitable entanglement witnesses and stabilizer operators. We close with a broader discussion of the relationships between the entanglement properties of strongly interacting systems of identical quantum particles and the dynamical and statistical correlations entering their wave functions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Affective Spaces: Architecture and the Living Body by Federico de MatteisJasna SersicAffective Spaces: Architecture and the Living Body BY FEDERICO DE MATTEIS New York, NY: Routledge, 2021What is architectural space? For architects, urban planners, and all involved in the design and transformation of the environment, space is a central subject. However, despite this fact, nobody accurately states what space is all about. As a result, the (...) concept of space remains ambiguous, challenging to transmit, and a point of fundamental misunderstandings, with consequences on how we move, inhabit, and transform the world around us (1).In the attempt to provide order in today’s theory of space in architecture, De Matteis’ Affective Spaces invites the reader to explore the question of space from the subject’s point of view by asking what the encounter with architecture is like, and how do I feel, here, now?, borrowed from Eugene Minkowski (7). De Matteis offers an interconnected yet clear and instructive way to explore further what first-hand, direct experience with architecture can tell us about the effects it produces on us. Through this exciting intellectual journey, De Matteis thus shows how architecture, generally understood as an art of building space, does not regard the built environment alone. As people are also emotionally affected by the (built) world they live in, this book can ultimately be read as a quest to understand the relation between the feelings and moods arising from the bodily, corporeal experience of the built environment and the way they invite us to respond and act within environments we inhabit and modify (130).To accept De Matteis’ invitation to join him on his quest entails two things. The first is to take the position that the root of the emergence of sense and feelings is the subject’s corporeity. We must thus acknowledge the primacy of feeling (130). The second, by extension, is to put aside preconceived notions and conceptual tools for representing space inherited from modernity, as they are grounded in dualistic contraposition between physical reality, which is seen as objective (9). In contrast, experience and feeling are seen as subjective (9). Consequently, [End Page 142] they cannot adequately grasp the non- measurable dimensions of the lived space and thus the experience that the subject makes of it.Instead, De Matteis argues that one cannot describe space as a thing separate from us and that we are always a part of the space we inhabit. For this purpose, the book derives its theoretical model of space from phenomenology, which considers the felt body as a sounding board for the built environment and human experience of the world.The book is arranged into fourteen chapters that show the thematic progression of the argument, and is structured in three parts that explore space, the living body and corporeal dynamics, and the experiential character of some specific families of space. Titles of the chapters provide clear signposts to the reader about where the story is going and are much appreciated in this unique exploration. They also show that the author carefully weaves the conceptual intersections between phenomenology and its model of space with investigations in several fields of knowledge. Drawing across a multitude of disciplines, ranging from geography, anthropology, psychology, philosophy of mind, and aesthetics to neurosciences, and offering many examples from art, literature, film, and everyday life, the book helps the reader visualize the content discussed. This panoramic character and accessible language and format make it an engaging read for experts in the field and to a broader audience interested in topics addressed in the book.Perhaps one of the most compelling arguments the book brings forward is that the corporeal dynamics of space enable understanding of space as a thing that is not separate from us. It is from the coming together of persons and things that atmospheres arise. They are not objective, yet they exist as the natural qualities of things; neither are they subjective, yet they belong to sensing beings. This understanding implies a possible workable definition with no boundary between the subject and object. However, it also clearly points out that the book emerged in response to our modern understanding and critique... (shrink)

The de Broglie–Bohm pilot-wave theory provides an illuminating candidate solution to the philosophical problems that plague orthodox quantum theory. But the pilot-wave theory also has the potential to be of practical use to, for example, quantum chemists and condensed matter physicists who study many-body problems. In particular, the proprietary pilot-wave concept of the “conditional wave function” provides a novel perspective on and justification for a standard approach to many-body quantum systems in which the N-particle wave function (...) is replaced by N single-particle wave functions. Moreover, this uniquely Bohmian “small entanglement approximation” can be understood as the most basic level in a hierarchy of well-defined approximation schemes. Here we explain all of this theoretical background and then explore several of these approximation schemes numerically in the context of a simple toy model system. (shrink)

A. Belden Fields invites people to think more deeply about human rights in this book in an attempt to overcome many of the traditional arguments in the human rights literature. He argues that human rights should be reconceptualized in a holistic way to combine philosophical, historical, and empirical-practical dimensions. Human rights are viewed not as a set of universal abstractions but rather as a set of past and ongoing social practices rooted in the claims and struggles of peoples against (...) what they consider to be political, economic, or social domination. By aptly showing how a people’s fight for recognition is often closely tied to rights claims, Fields argues that these connections to identity can help bridge the gulf between universalistic and cultural relativistic arguments in the human rights debate. (shrink)

This book illustrates the program of Logical-Informational Dynamics. Rational agents exploit the information available in the world in delicate ways, adopt a wide range of epistemic attitudes, and in that process, constantly change the world itself. Logical-Informational Dynamics is about logical systems putting such activities at center stage, focusing on the events by which we acquire information and change attitudes. Its contributions show many current logics of information and change at work, often in multi-agent settings where social (...) behavior is essential, and often stressing Johan van Benthem's pioneering work in establishing this program. However, this is not a Festschrift, but a rich tapestry for a field with a wealth of strands of its own. The reader will see the state of the art in such topics as information update, belief change, preference, learning over time, and strategic interaction in games. Moreover, no tight boundary has been enforced, and some chapters add more general mathematical or philosophical foundations or links to current trends in computer science. (shrink)

A surfeit of research confirms that people activate personal, affective, and conceptual representations when perceiving the states of others. However, researchers continue to debate the role of self–other overlap in empathy due to a failure to dissociate neural overlap, subjective resonance, and personal distress. A perception–action view posits that neural-level overlap is necessary during early processing for all social understanding, but need not be conscious or aversive. This neural overlap can subsequently produce a variety of states depending on the context (...) and degree of common experience and emotionality. We outline a framework for understanding the interrelationship between neural and subjective overlap, and among empathic states, through a dynamic-systems view of how information is processed in the brain and body. (shrink)

Body memory comprises the acquired dispositions that constitute an individual's present capacities and experiences. Phenomenological accounts of body memory describe its effects using dynamical metaphors: it is conceived of as curvatures in an agent-environment relational field, leading to attracting and repelling forces that shape ongoing sensorimotor interaction. This relational perspective stands in tension with traditional cognitive science, which conceives of the underlying basis of memory in representational-internal terms: it is the encoding and storing of informational content via (...) structural changes inside the brain. We propose that this tension can be resolved by replacing the traditional approach with the dynamical approach to cognitive science. Specifically, we present three of our simulation models of embodied cognition that can help us to rethink the basis of several types of body memory. The upshot is that, at least in principle, there is no need to explain their basis in terms of content or to restrict their basis to neuroplasticity alone. Instead these models support the perspective developed by phenomenology: body memory is a relational property of a whole brain-body-environment system that emerges out of its history of interactions. (shrink)

As part of a research conducted in the field of professional didactics for the design of video-based training for saddlers, we mobilize an iterative and collaborative analysis protocol with professionals. We compare the effects produced during a debate between experts mediated by the researcher, based sometimes on a confrontation with video traces of the activity, sometimes on the temporary diagrams of a conceptual structure of the situation. Using the argumentative trilogue analysis framework, we show how these methodologies are able (...) to foster the expression of a process of conceptualization depending on whether professionals are confronted with lived images or concep-tualizations produced by the researcher. (shrink)

The term ‘social capital’ is a way of defining the intangible resources of community, shared values and trust upon which we draw in daily life. It has achieved considerable international currency across the social sciences through the very different work of Pierre Bourdieu in France and James Coleman and Robert Putnam in the United States, and has been widely taken up within politics and sociology as an explanation for the decline in social cohesion and community values in western societies. It (...) has also been adopted by policy makers, particularly in international governmental bodies such as the World Bank. (shrink)

The development of bioethics primarily at the cognitive level further perpetuates the tendency to construe all aspects of our lives, including our bodies, as technical systems. For example, if we consider the moral issue of organ sales without taking our embodiment into account, there appear to be no sound arguments for opposing such sales. However, it is important to consider the aspects of the phenomenal body that challenge rational deliberation by exploring an embodied approach to the ethical dilemma produced (...) by a proposed kidney exchange as presented in one of Krzysztof Kieslowski's Dekalog films. What is sought is a description of a body-measure that would serve as a critique of strictly cognitive bioethical deliberations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Psychopathy, Other-Regarding Moral Beliefs, and ResponsibilityLloyd Fields (bio)AbstractIn this paper I seek to show that at least one kind of psychopath is incapable of forming other-regarding moral beliefs; hence that they cannot act for other-regarding moral reasons; and hence that they are not appropriate subjects for the assessment of either moral or legal responsibility. Various attempts to characterize psychopaths are considered and rejected, in particular the widely held view (...) that psychopaths are, in general, incapable of understanding moral concepts. The particular disability proposed here, the incapacity to form other-regarding moral beliefs, is then derived from an analysis of what is required for someone to be a responsible agent. This is illustrated with a detailed case history. A defect of this kind is shown to vitiate moral responsibility, because it renders the psychopath irresponsive to the social pressures which normally ensure respect for moral norms. It is also shown that the psychopath is not a suitable subject for the assessment of legal responsibility, because he lacks the capacity to act from common prudence to avoid sanctions. I conclude that the attempt to characterize particular defects from among the heterogeneity of psychopathic subjects, could lead to better targeted, and hence to more effective, management of particular cases.KeywordsCriminality, mental illness, personality disorder, blame, liability, moral beliefs, guilt, social moralityIntroductionThe term “psychopath” has been used with a wide variety of different meanings and, no doubt, covers a heterogeneous group of subjects (Criminal behaviour and mental health 1992). My aim in this paper is to argue that at least a subgroup of those subjects are characterized by an inability to form other-regarding moral beliefs—and hence, for this particular reason, are not morally responsible agents—and that they also lack the capacity for prudence, and hence are not legally responsible agents.I begin by distinguishing the particular sense in which I will be using the term “psychopathy.” I then consider some suggestions in the literature regarding the defect by which psychopaths might be characterized—that they are mentally ill, or incapable of understanding moral concepts. In rejecting these, I come to the suggestion that the relevant defect is an inability to form other-regarding moral beliefs, a defect which is graphically illustrated by a case report from the literature. I explore the implication of this kind of defect for [End Page 261] moral responsibility as a socially-embedded notion, and the implication of the psychopath’s inability to exercise prudence in relation to legal liability.Nothing in this paper should be taken to suggest that psychopaths are irredeemable. On the contrary, as I argue in an endnote, correctly characterizing the defect from which they suffer leads directly to forms of treatment whose effectiveness has acquired a measure of empirical support.The Nature of PsychopathyPsychopathy is not a homogeneous concept; there are different types of psychopaths. For example, Henderson identified a type of psychopath who he classified as “Predominantly Creative,” exemplified by such figures as T. E. Lawrence and Joan of Arc. In people of this type genius is associated with heightened sensitivity, psychosexual immaturity and emotional instability (Henderson 1939, 108–20; Henderson and Gillespie 1969, 317). Predominantly creative psychopaths do not come within my purview.By “psychopathy” I shall mean the specific form of personality disorder described by Cleckley in his book, The Mask of Sanity (Cleckley 1964). Cleckley’s description forms the basis of Hare’s Revised (20-item) Psychopathy Checklist. The Checklist includes the following personality traits and deviant behaviors:1. Glibness/superficial charm.2. Grandiose sense of self-worth.3. Need for stimulation/proneness to boredom.4. Pathological lying.5. Conning/manipulative.6. Lack of remorse or guilt.7. Shallow affect.8. Callous/lack of empathy.9. Parasitic lifestyle.10. Poor behavioral controls.11. Promiscuous sexual behavior.12. Early behavior problems.13. Lack of realistic, long-term plans.14. Impulsivity.15. Irresponsibility.16. Failure to accept responsibility for own actions.17. Many short-term marital relationships.18. Juvenile delinquency.19. Revocation of conditional release.20. Criminal versatility (Hare 1986, 18). 1This conceptualization resembles in many respects the category of Antisocial Personality Disorder as described in the American Psychiatric... (shrink)

The paper distinguishes two approaches to understanding the representational content of sentences and intentional states, and its role in describing people, predicting and explaining their behavior, and so forth. It sets forth the case for one of these approaches, the “egocentric” one, initially on the basis of its ability to explain the near‐indefeasibility of ascriptions of content to our own terms (“‘dogs’ as I use it means dogs”), but more generally on the basis of its providing an attractive overall picture (...) of the descriptive and explanatory role of representational content. In doing this, the paper relates the egocentric view to an “immanent” or “deflationary” view of reference and truth conditions, and also to the view of reference‐talk and truth‐talk as anaphoric devices. It discusses the indeterminacy of content ascriptions to those in communities with radically different theories, a phenomenon that is unsurprising on the egocentric approach, and connects this to the thesis of the normativity of meaning. (It does all this in rather broad brush: many strands of the egocentric account will be familiar, and are the subject of familiar controversies; the point of the paper is less to address these controversies individually than to tie the strands together into what is hoped to be an appealing package.). (shrink)

Eleven interdisciplinary essays investigate embodiment in contexts including epistemology, medicine and psycho-therapeutics, language, and art. An excellent resource for education in medicine, psychology, and other healing arts, as well as for researchers and others concerned with the body. Each essay opens meanings in the increasingly active field of philosophy of body. Western and non-Western sources contribute to "a metaphysics that upholds the truths of experience.".

The naive theory of properties states that for every condition there is a property instantiated by exactly the things which satisfy that condition. The naive theory of properties is inconsistent in classical logic, but there are many ways to obtain consistent naive theories of properties in nonclassical logics. The naive theory of classes adds to the naive theory of properties an extensionality rule or axiom, which states roughly that if two classes have exactly the same members, they are identical. (...) In this paper we examine the prospects for obtaining a satisfactory naive theory of classes. We start from a result by Ross Brady, which demonstrates the consistency of something resembling a naive theory of classes. We generalize Brady’s result somewhat and extend it to a recent system developed by Andrew Bacon. All of the theories we prove consistent contain an extensionality rule or axiom. But we argue that given the background logics, the relevant extensionality principles are too weak. For example, in some of these theories, there are universal classes which are not declared coextensive. We elucidate some very modest demands on extensionality, designed to rule out this kind of pathology. But we close by proving that even these modest demands cannot be jointly satisfied. In light of this new impossibility result, the prospects for a naive theory of classes are bleak. (shrink)

While practical efforts in the field of artificial intelligence grow exponentially, the truly scientific and mathematically exact understanding of the underlying phenomena of intelligence and consciousness is still missing in the conventional science framework. The inevitably dominating empirical, trial-and-error approach has vanishing efficiency for those extremely complicated phenomena, ending up in fundamentally limited imitations of intelligent behaviour. We provide the first-principle analysis of unreduced many-body interaction process in the brain revealing its qualitatively new features, which give rise (...) to rigorously defined chaotic, noncomputable, intelligent and conscious behaviour. Based on the obtained universal concepts of unreduced dynamic complexity, intelligence and consciousness, we derive the universal laws of intelligence applicable to any kind of intelligent system interacting with the environment. We finally show why and how these fundamentally substantiated and therefore practically efficient laws of intelligent system dynamics are indispensable for correct AI design and training, which is urgently needed in this time of critical global change towards the truly sustainable development. (shrink)

I explore the possibility that the feminine, like art, can be thought in terms of Jean-Luc Nancy’s concept of the singular plural. In Les Muses, Nancy claims that art provides for the rethinking of a technë not ruled by instrumentality. Specifically, in rethinking aesthetics in terms of the debates laid out by Kant, Hegel and Heidegger, he resituates the ontological in terms of the specificity of the techniques of each particular artwork; each artwork establishes relations particular to its world or (...) worlds. What is at stake in the singular plural is the multiplicity of relations that are lost in the unifying gestures that arise out of radical oppositions. I rethink the singular plural through a phenomenological encounter with Barb Hunt’s artwork, Antipersonnel, a collection of hand-knitted replicas of antipersonnel landmines. (shrink)

In recent years an uneasy peace has descended in U.S. academe between those who feel research universities have done too little to advance the representation of minority groups and women and those who feel that the administrative policies developed to improve representation can and sometimes do come into conflict with core intellectual commitments of universities. Using quantitative and qualitative evidence from interviews with 47 natural sciences, engineering, and mathematics faculty members at a U.S. research university, the paper examines the background (...) characteristics of three sets of protagonists - academic progressives, academic traditionalists, and those whose views bridge the divide - and the way respondents discussed and justified their viewpoints. The paper draws on the theory of strategic action fields to illuminate the structure and dynamics of the conflict and suggests modifications to the theory that would improve its explanatory power for this case. (shrink)

When the history of life on earth is viewed as a history of cell division, all of life becomes a single cell lineage. The growth and differentiation of this lineage in reciprocal interaction with its environment can be viewed as a developmental process; hence the evolution of life on earth can also be seen as the development of life on earth. Here, in reviewing this field, some potentially fruitful research directions suggested by this change in perspective are highlighted. Variation (...) and selection become, for example, bidirectional information flows between scales, while the notions of “cooperation” and “competition” become scale relative. The language of communication, inference, and information processing becomes more useful than the language of causation to describe the interactions of both homogeneous and heterogeneous living systems at any scale. Emerging scale‐free theoretical frameworks such as predictive coding and active inference provide conceptual tools for reconceptualizing biology as the study of a unified, multiscale dynamical system. (shrink)

There is good evidence that, in general, autonomic conditioning in humans occurs only when subjects can verbalize the contingencies of conditioning. However, one form of conditioning, evaluative conditioning (EC), seems exceptional in that a growing body of evidence suggests that it can occur without conscious contingency awareness. As such, EC offers a unique insight into what role contingency awareness might play in associative learning. Despite this evidence, there are reasons to doubt that evaluative conditioning can occur without conscious awareness. (...) This paper aims to critically review the EC literature and to draw some parallels to what is known about autonomic conditioning. In doing so, some important general issues about measuring contingency awareness are raised. These issues are illustrated with a brief report of an experiment in which a sensitive measure of contingency awareness is compared against a commonly used measure. (shrink)

Here is an accurate and readable translation of a seminal article by Henri Poincaré that is a classic in the study of dynamical systems popularly called chaos theory. In an effort to understand the stability of orbits in the solar system, Poincaré applied a Hamiltonian formulation to the equations of planetary motion and studied these differential equations in the limited case of three bodies to arrive at properties of the equations' solutions, such as orbital resonances and horseshoe orbits. Poincaré wrote (...) for professional mathematicians and astronomers interested in celestial mechanics and differential equations. Contemporary historians of math or science and researchers in dynamical systems and planetary motion with an interest in the origin or history of their field will find his work fascinating. (shrink)

Fielding discusses how Michel Foucault and Maurice Merleau-Ponty view spatial and temporal bodies. Foucault dismisses the understanding of an inside soul surrounded by a body.

Religious therapeutics is the term I use to designate relations between health and spirituality, and medicine and religion. Dimensions of religious therapeutics include religious meanings that inform medical theory, religious means of healing, health as part of religious life, and religion as a remedy for human suffering. Classical Yoga is analyzed to establish an initial matrix of religious therapeutics with 5 branches: philosophical foundations, soteriology, value theory, physical practice, and cultivation of consciousness. Through comparative criticism of classical Yoga, the study (...) presents a heuristic of religious therapeutics: a model for interpreting relations among healing and liberative functions in world religions. ;Body and health are of instrumental but not ultimate value in classical Yoga: the body is used to transcend itself for attainment of Yoga's soteriological goal, realization of self as pure consciousness. Yoga's Samkhya-based metaphysics contains an unreconciled dualism, and while practice of Yoga is paradigmatic of mind/body holism, Yoga prescribes realization of a spiritual self, independent of material and psychological nature. The study rehabilitates the body in respect of the compatibility of embodiedness with religiousness. ;Other Indian and world traditions suggest dimensions of religious therapeutics both resonant with classical Yoga and lacking from it. India's Ayurvedic medicine represents the sixth branch of religious therapeutics: medical therapeutics. I distill from Ayurvedic and Western sources a set of determinants of health: biological, medical/psychological, cultural, and metaphysical. Significant determinants of health are wholeness, self-identity, and freedom; these are incorporated in discussion of the complementary functions of medicine and religion, grounding the claim that in classical Yoga, liberation is healing in an ultimate sense. ;Tantric yogas utilize material nature for human spiritual progress, and unlike classical Yoga, esteem nature, body/mind, the feminine, and relationality. Tantra provides another branch of religious therapeutics: aesthetic therapeutics. The study anticipates elements of health/medicine in western religions, Buddhism, and Lakota religious philosophy. Sacred speech and song are explored to demonstrate comparative inquiry into religious therapeutics; some Native American Indian and Hindu applications of sacred language are considered. Finally, the model of religious therapeutics is supplemented with community, embracing ecological, social, and religious relationality and communication. (shrink)

Explores the relationship between health and religion based on the model offered by the Hindu traditions of Yoga, Ayurveda, and Tantra.

Fielding discusses how Michel Foucault and Maurice Merleau-Ponty view spatial and temporal bodies. Foucault dismisses the understanding of an inside soul surrounded by a body.

This exploratory paper considers the concept of generation in the context of learning across the life course. Although researchers have often found considerable inequalities in participation by age, as well as strongly articulated attitudinal differences, there have so far been only a handful of studies that have explored these patterns through the perspective of generational formations. The paper is primarily conceptual, exploratory and reflective, setting out a number of approaches to the concept of generations, most of which derive largely from (...) debates with the ghost of Karl Mannheim; it then considers how these concepts of generation have been applied to understandings of educational inequalities in recent research in Germany and the Nordic nations. It then examines the dynamics of inter-generational relations in learning, drawing on research undertaken as part of the Teaching and Learning Research Programme. The paper argues that although inter-generational dynamics are a relatively neglected dimension of Anglophone research on life chances and learning, there is a strong case for understanding their dual roles in both inequality and cohesion. It concludes by outlining some themes and areas for further investigation in the future. (shrink)

The crisis of confidence in the social sciences has many corollaries which impact our research practices. One of these is a push towards maximal and mechanical objectivity in quantitative research. This stance is reinforced by major journals and academic institutions that subtly yet certainly link objectivity with integrity and rigor. The converse implication of this may be an association between subjectivity and low quality. Subjectivity is one of qualitative methodology’s best assets, however. In qualitative methodology, that subjectivity is often (...) given voice through reflexivity. It is used to better understand our own role within the research process, and is a means through which the researcher may oversee how they influence their research. Given that the actions of researchers have led to the poor reproducibility characterising the crisis of confidence, it is worthwhile to consider whether reflexivity can help improve the validity of research findings in quantitative psychology. In this report, we describe a combination approach of research: the data of a series of interviews helps us elucidate the link between reflexive practice and quality of research, through the eyes of practicing academics. Through our exploration of the position of the researcher in their research, we shed light on how the reflections of the researcher can impact the quality of their research findings, in the context of the current crisis of confidence. The validity of these findings is tempered, however, by limitations to the sample, and we advise caution on the part of our audience in their reading of our conclusions. (shrink)

Significant global events in recent years have had a substantial impact on the nursing profession. The COVID-19 pandemic, climate change, and systemic racism are a few of the many complex issues that create a landscape of disruption and uncertainty in healthcare. With the aims of protecting both people and the planet, the United Nations’ Sustainable Development Goals offer a road map to combat these global concerns, yet require more widespread consideration as a way forward. Education on the Sustainable Development (...) Goals is recognised as a key aspect for healthcare professionals to take action towards achieving the targets of the goals. For student nurses, the undergraduate curriculum offers an opportunity to enculturate future nurses on the important role they play in the global agenda to transform our world. Brazilian pedagogue Paulo Freire's theoretical approach to education, critical pedagogy, espouses transformation with conscientization, dialogue and liberation, which may create a paradigm shift toward global action. This discussion paper seeks to provide an argument for embedding the Sustainable Development Goals into nursing curricula using the philosophies of Freire's critical pedagogy. It will argue that a critical approach to education is required to create the transformation needed for student nurses to be educated on the Sustainable Development Goals. (shrink)

This paper explores the ethical insights provided by Anne Truitt's minimalist sculptures, as viewed through the phenomenological lenses of Hannah Arendt's investigations into the co-constitution of reality and Maurice Merleau-Ponty's investigations into perception. Artworks in their material presence can lay out new ways of relating and perceiving. Truitt's works accomplish this task by revealing the interactive motion of our embodied relations and how material objects can actually help to ground our reality and hence human potentiality. Merleau-Ponty shows how our prereflective (...) bodies allow incompossible perceptions to coexist. Yet this same capacity of bodies to gather multiple perceptions together also lends itself to the illusion that we see from only one perspective. If an ethical perspective becomes reified into one position, it then becomes detached from reality, and the ethical potential is actually lost. At the same time, phenomenologically understood, the real world does not exist in terms of static matter, but is instead a web of contextual relations and meanings. An ethics that does not take embodied relations into account—that allows for only one perspective—ultimately loses its capacity for flexibility, and for being part of a common and shared reality. (shrink)

This chapter is an examination of the debate around essences in feminist philosophy and theorizing. Here, essences are rethought through Merleau-Ponty’s phenomenology as carnal or embodied essences. As such, embodied essences are found at the joints, the hollows that are not inside us but that connect us, so that we are not isolated within cultural and historical zones. Embodied essences can be taken up in language as idealities.

In lieu of an abstract, here is a brief excerpt of the content:Response to the CommentariesLloyd FieldsAbstractIn this response, I address three points raised in the commentaries: the question of whether there is a legitimate formal use of “moral,” the claim that a certain sort of affective capacity is required for acquiring the capacity to form other-regarding moral beliefs, and the problem of how to show that psychopaths lack the capacity to form other-regarding moral beliefs. I maintain that there is (...) a use of “moral” according to which moral beliefs need not be rational. Regarding the affective capacity that Adshead identifies, I explain that I had not intended that such a capacity be constitutive of a moral belief, even an other-regarding one. I then try a new approach, in the light of Adshead’s commentary, to the third point addressed, according to which the psychopath is unable to form other-regarding moral beliefs because a causally necessary condition for doing so is absent in him.KeywordsMoral beliefs, moral understanding, personality disorder, empathy, incapacity, responsibilityThe criticisms offered in the three excellent commentaries on my paper raise deep and important issues. I agree with many of the points made and will respond to three key issues: (1) the question of whether there is a legitimate formal use of “moral”; (2) the claim that there is a certain sort of affective capacity that is required in order to form other-regarding moral beliefs; (3) the problem of how to show that psychopaths lack the capacity to form other-regarding moral beliefs.I concede that Duff establishes (Duff 1977) that the psychopath lacks moral understanding in Duff’s own content-based sense of “moral.” It is illuminating, however, to emphasize that in my formal sense a psychopath of the kind that I consider in my paper is capable of some degree of understanding of “moral” concepts. Unlike Duff, I do not build rationality into my account of moral principles. Hence, I can accommodate eccentric, irrational or even “crazy” moral beliefs like that of Duff’s split-infinitive fanatic. A person can have irrational factual beliefs; why not irrational moral beliefs?Adshead in her commentary attributes to me the claim that moral beliefs, including other-regarding beliefs, “result” in a disposition to experience certain emotions, and to have certain attitudes in certain situations. She then writes, “it is arguable that the disposition to experience certain emotions and have certain attitudes towards others could be critical to acquiring the capacity to have other-regarding beliefs.” There is only an apparent disagreement here. First, I intended to claim that a disposition to experience certain emotions, etc., is partly constitutive of having a moral belief, not a result of having one. Second, in specifying my third condition of having a moral belief, I had in mind such attitudes and emotions as approval, disapproval, indignation and remorse. Adshead identifies an affective capacity, aspects of which are the recognition of, empathy with, and sympathy with, another’s distress. This capacity seems to correspond more or less to what Rousseau described as “natural compassion” (Rousseau [End Page 291] 1973, 66–69), which arises prior to reflection and the use of reason, and which is exemplified by a mother’s responsiveness to the distress of her child. Rousseau distinguished natural compassion from moral virtues, which require the use of reason. I agree with Adshead that having this affective capacity is likely to be critical to acquiring the capacity to have other-regarding moral beliefs.Radden’s incisive commentary poses the problem of how to show that the psychopath lacks the capacity to form other-regarding moral beliefs, since this does not follow from the fact that he fails to form them. In the light of Adshead’s commentary, I should like to try a different approach to this problem. At least one type of situation in which we say that something, x, cannot do a certain sort of thing, d, is one where a causally necessary condition for x doing d is absent. For example, we should say of a car, not simply that it does not run, but that, as it is presently constituted, it cannot run, if we found that the carburetor of its... (shrink)

As the HIV epidemic continues to grow worldwide, women are increasingly and disproportionally affected. With the introduction of anti-retroviral medications that have been found to effectively prevent perinatal transmission of HIV, the approach to HIV testing in pregnant women has grown increasingly more controversial. In recent years, the model of voluntary counseling and testing (VCT) has come into question with opt-out testing now advocated for by the Centers for Disease Control and occurring widely in pregnancy. The benefits of opt-out testing (...) are numerous and may justify its use in replacing the VCT that many have come to see as insufficient. An ethical analysis of opt-out testing suggests it may be at odds with true informed consent and involve a degree of coercion that would not be allowed outside the prenatal setting. If opt-out testing is going to remain the standard of care then the ethical issues it raises must be made transparent. Strategies need to be designed for ensuring that HIV counseling and testing in pregnancy is done in accordance with ethical and reproductive rights principles. (shrink)