Considering various arguments in Hume’s Treatise, I reconstruct a Humean argument against personal identity or unity. According to this argument, each distinct perception is separable from the bundle of perceptions to which it belongs and is thus transferable either to the external, material reality or to another psychical reality, another bundle of perceptions. Nevertheless, such transference (Hume’s word!) is entirely illegitimate, otherwise Hume’s argument against causal inference would have failed; furthermore, it violates private, psychical accessibility. I suggest a Humean thought (...) experiment clearly demonstrating that, to the extent that anything within a psychical reality is concerned, no distinction leads to separation or transference and that private, psychical accessibility has to be allowed in the Humean argument for personal identity or unity. Private accessibility and psychical untransferability secure personal identity and unity. Referring to the phenomenon of multiple personality along the lines of the Humean argument for personal identity or unity, I illustrate both private accessibility and a possible notion of one and the same person distinct from his/her alters or psychical parts. Finally, I show why Parfit’s Humean argument against personal identity must fail. (shrink)

The paper proposes to base the notion of the significance of life on the grounds of the singularity of each person as a psychical subject, i.e. personal singularity. No two persons are alike; each one of us, as a person, is intrinsically different from every other person. This personal singularity has a universal significance, namely, it makes a universal difference, whether or not this difference is distinct and acknowledged. Because morality and the significance of a person's life both rely upon (...) personal singularity, there is an inseparable connection between morality and the significance of a human life. Nevertheless, as relying upon personal singularity, there is no insignificant or meaningless life, for a person's life has a universal significance whatever the actions of that person may be. Immoral actions or behavior do not reflect or express the personal singularity of an agent, whereas moral ones reflect or express this singularity. There is more to personal singularity and the significance of life than morality. As singularity is not subject to any comparison or competition, personal singularity implies that the life of one person is not more significant than the life of any other person. Thus, in my view, the significance of life is strictly egalitarian. (shrink)

Immunologists use psychological and cognitive terms to describe and explain the behavior of our immune system. Do they use them metaphorically or literally? In this paper I show that on the grounds of some psychophysical assumptions, the uniqueness of each person as an individual organism necessarily corresponds to the singularity of each person as a psychological subject. On the basis of these assumptions, immunologists, irrespective of their various conceptual frames, are entitled to ascribe psychological and cognitive traits to our immune (...) system and its behavior. Immunologists are allowed to do so because each immune system of any higher, unique individual organism corresponds to psychological traits, which are ascribable only to persons, each of whom is a singular being. This correspondence is necessarily compatible with the psychophysical unity or inseparability. Furthermore, the psychological or cognitive traits pertain to the immune system require no consciousness. In the case of artificial immune systems, in contrast, the application of psychological or cognitive terms is only metaphorical, for each such system is not unique but it is duplicable or replicable. Only the immune system of unique individual organisms that as psychological subjects are singular beings—i.e. persons—can be subject, literally or non-metaphorically, to psychological and cognitive terms. (shrink)

In discussing cruelty toward human beings, I argue that disregarding the singularity of any human being is necessary for treating her or him cruelly. The cruelty of Peter the Great, relying upon the intolerance of any human singular individuality, serves me as a paradigm-case to illustrate that. The cruelty of Procrustes and that of Stalin rely upon similar grounds. Relating to a person’s singularity is sufficient to prevent cruelty toward that person. In contrast, a liberal state of mind or solidarity (...) is insufficient to prevent cruelty and, under some circumstances, may even cause it. (shrink)

Panenmentalist possibilities are individual pure possibilities existing independently of any mind, actual reality, and possible-world conception. These possibilities are a priori accessible to our intellect and imagination. In this paper, I attempt to shed some panenmentalist light on the discovery of chemical branched chain reactions and its implications on biology and cancer research. I also examine the case of the Belousov–Zhabotinsky reaction which, at first, was believed to be impossible. Finally, I proceed to examine through a panenmentalist lens Szilard’s discovery (...) of the possibility of physical chain reactions and Mullis’s discovery of a polymerase chain reaction. All these major actual discoveries clearly depend on the discovery of the relevant panenmentalist possibilities and the ways in which they relate to one another. (shrink)

This paper deals with the possibilities of using the ethical considerations of Baruch Spinoza in a psychotherapeutic context. I begin the interpretation by defining the basic features of Spinoza’s ethics and their connection with the whole of his philosophical system. The core of the study is the interpretation of Spinoza’s theory of affectivity and especially his concept of the transformation of passive affects into active, and what role philosophical knowledge plays in this transformation. The third part of the study then (...) tries to show how selected points of Spinoza’s introduced ideas can be useful for psychotherapeutic work. As much as the connection between philosophical ethics and psychotherapy seems obvious to many non-experts, most professionals on both sides are vehemently opposed to it. I believe that Spinoza’s thinking is an example of how the boundaries of these disciplines can be meaningfully bridged. (shrink)