ABSTRACTThis article addresses the question of whether certain experiences that originate in causes other than bereavement are properly termed ‘grief’. To do so, we focus on widespread experiences of grief that have been reported during the Covid-19 pandemic. We consider two potential objections to a more permissive use of the term: grief is, by definition, a response to a death; grief is subject to certain norms that apply only to the case of bereavement. Having shown that these objections are unconvincing, (...) we sketch a positive case for a conception of grief that is not specific to bereavement, by noting some features that grief following bereavement shares with other experiences of loss. (shrink)

In this paper we will examine the influence digital media has had on political dialogue in the public sphere. We will explore the phenomenon through an example case, namely the global feminist #MeToo movement which started in 2017. Within the framework of the #MeToo Movement, we introduce and examine the challenges digital media poses to the political dialogue in the public sphere. We start by going through concepts and theories utilized in this research paper. Then we will discuss the relationship (...) between digital media and #MeToo, after which we will assess the negative and positive outcomes of the #MeToo movement. Finally, an overall assessment concerning the movement and phenomenon around it is given. Our main argument is that while making the public sphere more inclusive, digital media has also made public debate and political discussion more polarized and antagonistic. (shrink)

Recent discussions of emergence in physics have focussed on the use of limiting relations, and often particularly on singular or asymptotic limits. We discuss a putative example of emergence that does not fit into this narrative: the case of phonons. These quasi-particles have some claim to be emergent, not least because the way in which they relate to the underlying crystal is almost precisely analogous to the way in which quantum particles relate to the underlying quantum field theory. But there (...) is no need to take a limit when moving from a crystal lattice based description to the phonon description. Not only does this demonstrate that we can have emergence without limits, but also provides a way of understanding cases that do involve limits. (shrink)

Research has uncovered consistent gender differences in attitudes toward gay men, with women expressing less prejudice than men (Herek, 2003). Attitudes toward lesbians generally show a similar pattern, but to a weaker extent. The present work demonstrated that motivation to respond without prejudice importantly contributes to these divergent attitudes. Study 1 revealed that women evince higher internal motivation to respond without prejudice (IMS, Plant & Devine, 1998) than do men and that this difference partially mediates the relationship between gender and (...) attitudes toward gay men. The second study replicated this finding and demonstrated that IMS mediates the relationship between gender and attitudes toward lesbians. Study 2 further revealed that gender-role variables contribute to the observed gender differences in motivation to respond without prejudice. These findings provide new insights into the nature of sexual prejudice and for the first time point to possible antecedents of variation in motivation to respond without prejudice. (shrink)

This chapter examines when and how mental simulation--the consideration of alternatives to present reality--produces emotional responses that reflect either contrast or assimilation. The chapter begins with a description of a comparison domain that is most commonly associated with mental simulation--counterfactual thinking. Then the authors consider how mental simulation plays a critical role in determining assimilative and contrastive responses to other type of comparisons. The chapter concludes with a presentation of a model of mental simulation-based comparison processes and describe its relationship (...) to other contemporary comparison models. (shrink)

In August 2021, Froese et al. published survey data collected from 2,543 respondents on their subjective experiences living under imposed social distancing measures during COVID-19 (1). The questionnaire was issued to respondents in the UK, Japan, and Mexico. By combining the authors’ expertise in phenomenological philosophy, phenomenological psychopathology, and enactive cognitive science, the questions were carefully phrased to prompt reports that would be useful to phenomenological investigation and theorizing (2–4). These questions reflected the various author’s research interests (e.g., technology, grief, (...) time). Between April 7th and July 31st, 2021, a second questionnaire with the same question set was issued to respondents of the original who had agreed to do a follow-up. This was intended to capture subjective reports of life under social distancing measures a year after the initial survey. By this time–depending on their country of residence and health status–respondents had potentially lived with repeated and prolonged lockdowns and a variety of other restrictions on their social lives. When taken together, Survey I and Survey II provide a cross-cultural and longitudinal dataset that allows for analysis of longer-term impacts of imposed social distancing measures on people’s experiences. For researchers working in diverse disciplines, this dataset offers a rich resource that reflects people’s reactions to the imposition of different social restrictions in different countries and over different time periods. (shrink)

Discussions concerning whether there is a natural right to health care may occur in various forms, resulting in policy recommendations for how to implement any such right in a given society. But health care policies may be judged by international standards including the UN Universal Declaration of Human Rights. The rights enumerated in the UDHR are grounded in traditions of moral theory, a philosophical analysis of which is necessary in order to adjudicate the value of specific policies designed to enshrine (...) rights such as a right to health care. We begin with an overview of the drafting of the UDHR and highlight the primary influence of natural law theory in validating the rights contained therein. We then provide an explication of natural law theory by reference to the writings of Thomas Aquinas, as well as elucidate the complementary “capabilities approach” of Martha Nussbaum. We conclude that a right to health care ought to be guaranteed by the state. (shrink)

Whipple disease is a rare, infectious, disease first described from a single case by Whipple in 1907. As well as characterising the clinical and pathological features of the condition, Whipple made two suggestions regarding its aetiology. These were either than the disease was caused by an infectious agent, or that it was of metabolic origin. As the disease is now thought to be caused by infection with the bacterium Tropheryma whipplei, historical reviews of the history of the disease typically mention (...) only the first of these suggestions. In this paper, we therefore revisit Whipple’s other theory. We argue that a diverse and often successful research programme was developed around this mechanism of disease causation which gave rise to many useful findings on the condition. In the later parts of this article, we then turn to discuss the surprising neglect of this period of Whipple disease research in the current literature, and conclude by offering a brief reconstruction of this early history suitable for use in a technical context. (shrink)

Matthew Ratcliffe’s model of existential feelings can be seen as a critical engagement with perspectives common to analytic, theory of mind and psychological orientations that view psychological functions such as cognition and affectivity within normative objective propositional frameworks. Ratcliffe takes a step back from and re-situates objective reifications within an interactive subject-object matrix inclusive of the body and the interpersonal world. In doing so, he turns a mono-normative thinking into a poly-normative one, in which determinations of meaning and (...) significance are relative to the changing structural coherence of felt bodily and inter-socially shaped schemes of interaction. And yet, from the phenomenological vantages of Husserl, Merleau-Ponty, Gendlin and Heidegger, Ratcliffe’s approach retains the metaphysical presupposition of subject-object dualism as interacting bodies, with a separate causative glue necessary to provide for the means of their relation. Ratcliffe re-purposed Damasio‘s concept of background feeling and dressed it up in the garb of phenomenology , but it remains a reciprocal causal model of psychological function. What Heidegger’s Being-in-the -World, Merleau-Ponty’s figure-background structure of corporeal inter-subjectivity, Gendlin’s implicit intricacy and Husserl’s reduced transcendental ego have in common is a radicalized notion of temporality that overcomes the split between subject and object informing Ratcliffe’s understanding of being ‘immersed in’ and connected to a world, and thus abandons the need to posit bodily feeling as a ‘glue’ organizing and maintaining the meaningful structure of consciousness of a world. Temporality , not the empirically causal body, provides the basis of affect, cognition and the organizational glue for structures of meaning. (shrink)

Current approaches in psychology have replaced the idea of a centralized, self-present identity with that of a diffuse system of contextually changing states distributed ecologically as psychologically embodied and socially embedded. However, the failure of contemporary perspectives to banish the lingering notion of a literal, if fleeting, status residing within the parts of a psycho-bio-social organization may result in the covering over of a rich, profoundly intricate process of change within the assumed frozen space of each part. In this paper (...) I show how thinking from this more intimate process may transform current views of metaphor, the unconscious, and the relation between affect and cognition. (shrink)

In this paper I offer an alternative phenomenological account of depression as consisting of a degradation of the degree to which one is situated in and attuned to the world. This account contrasts with recent accounts of depression offered by Matthew Ratcliffe and others. Ratcliffe develops an account in which depression is understood in terms of deep moods, or existential feelings, such as guilt or hopelessness. Such moods are capable of limiting the kinds of significance and meaning that (...) one can come across in the world. I argue that Ratcliffe’s account is unnecessarily constrained, making sense of the experience of depression by appealing only to changes in the mode of human existence. Drawing on Merleau-Ponty’s critique of traditional transcendental phenomenology, I show that many cases of severe psychiatric disorders are best understood as changes in the very structure of human existence, rather than changes in the mode of human existence. Working in this vein, I argue that we can make better sense of many first-person reports of the experience of depression by appealing to a loss or degradation of the degree to which one is situated in and attuned to the world, rather than attempting to make sense of depression as a particular mode of being situated and attuned. Finally, I argue that drawing distinctions between disorders of structure and mode will allow us to improve upon the currently heterogeneous categories of disorder offered in the DSM-5. (shrink)

An ongoing debate in the philosophy of emotion concerns the relationship between two prima facie aspects of emotional states. The first is affective: felt and/or motivational. The second, which I call object-identifying, represents whatever the emotion is about or directed towards. “Componentialists” – such as R. S. Lazarus, Jesse Prinz, and Antonio Damasio – assume that an emotion’s object-identifying aspect can have the same representational content as a non-emotional state’s, and that it is psychologically separable or dissociable from the emotion’s (...) affective aspect. Some further hold that emotions have no object-identifying aspects of their own, and can properly be said to be about things only in virtue of their associations with other mental states (such as beliefs or perceptions). By contrast, “blenderists” – such as Peter Goldie, York Gunther, and Matthew Ratcliffe – insist that the two aspects are indissociable, because the affective aspect “infuses” the object-identifying aspect, altering the subject’s concept or percept of the object. As a result, an emotion’s object-identifying aspect cannot possibly have the same representational content as any non-emotional state’s. I argue that the strongest blenderist arguments fail to rule out plausible componentialist alternatives, and that the blenderists’ broader motivations are orthogonal to structural issues. (shrink)

Eleanor Knox has argued that our concept of spacetime applies to whichever structure plays a certain functional role in the laws (the role of determining local inertial structure). I raise two complications for this approach. First, our spacetime concept seems to have the structure of a cluster concept, which means that Knox's inertial criteria for spacetime cannot succeed with complete generality. Second, the notion of metaphysical fundamentality may feature in the spacetime concept, in which case spacetime functionalism may be (...) uninformative in the absence of answers to fundamental metaphysical questions like the substantivalist/relationist debate. (shrink)

My central research focus over the past 30 years has been the articulation of what I call a radically temporal approach to philosophy. In the papers below, written between 2001 and 2022, I treat the varying ways in which radically temporal thinking manifests itself in the phenomenological perspectives of Edmund Husserl, Martin Heidegger and Eugene Gendlin. I also discuss Jacques Derrida's deconstructive project and George Kelly's personal construct theory as examples of radically temporal thinking. With the aim of clarifying and (...) further defining the nature of this family of orientations, I have delineated the important ways in which it differs from a range of interlinked approaches in philosophy and psychology that includes hermeneutic and radical constructivisms, social constructionism, 4EA (Embodied, Embedded, Enactive, Extended, and Affective) cognition, Merleau-Ponty's phenomenology of corporeal intersubjectivity, autopoietic self-organizing systems theory and American pragmatism. Among the authors whose work I have submitted to critique from the radically temporal perspective are: Francisco Varela (autopoietic self-organizing systems), Shaun Gallagher, Evan Thompson, Matthew Ratcliffe, Maxine Sheets-Johnstone, Dan Zahavi, Hanne De Jaegher, Michel Bitbol, Thomas Fuchs (enactive, embodied ('4EA') cognition), Gilles Deleuze (Deleuzian biopolitics), Ken Gergen and John Shotter ( social constructionism), Kym Maclaren ( critical phenomenology) and Jan Slaby (critical neuroscience). I argue that these authors' accounts of the relation between affect, motivation and intention, attention , reflective and pre-reflective self-consciousness, the basis of mathematical naturalism and sensori-motor models of behavior, and the relation between the body, language and culture remain burdened by traditional presuppositions that the radically temporal philosophies of Heidegger et al put into question. (shrink)

José Hugo Burel Guerra nació el 23 de marzo de 1951 en Montevideo (Uruguay). Desde 2017 es miembro de número de la Academia Nacional de Letras del Uruguay (ANL), institución a la cual ingresó con su discurso titulado «Ismael». Es licenciado en Letras por el Instituto de Filosofía, Ciencias y Letras (que se conoce en la actualidad como UCUDAL) y la Pontificia Universidad Católica de Río Grande do Sul. Aparte de ser escritor, se ha desempeñado como músico, publicista, diseñador gráfico, (...) profesor y periodista. Dentro del ámbito literario, ha publicado cuentos, novelas y ensayos. Entre su producción, algunos títulos son los siguientes: Esperando a la pianista y otros cuentos (1983), Tampoco la pena dura (1989), Los dados de Dios (1997) El autor de mis días (1999), El guerrero del crepúsculo (2001), Tijeras de plata (2003), Los inmortales (2004), El corredor nocturno (2005), El desfile salvaje (2007), El caso Bonapelch (2014) y La misteriosa muerte de Eleanor Rigby (2019). Asimismo, ha sido merecedor de múltiples distinciones. Algunas de ellas fueron el segundo premio del concurso literario de Radio Carve (1975), el Premio Juan Rulfo de Radio Francia Internacional (1995), el Premio de Inéditos del MEC-Ministerio de Educación y Cultura (1995), el VII Premio Lengua de Trapo de Narrativa (2001), el Premio Bartolomé Hidalgo (2004), el Premio Alas (2008) y el Premio Libro de Oro (2014). (shrink)

In this paper I aim to re-think the question of the world of persons with schizophrenia from the perspective of the German phenomenologist Max Scheler and that of the Japanese psychiatrist Bin Kimura. So far, no comparison between these two authors has been made, even though there are several convergences and evidence of Scheler’s indirect influence on Bin Kimura through Viktor von Weizsäcker. In recent years, Dan Zahavi, Louis Sass, and Josef Parnas have interpreted the modus vivendi of schizophrenic patients (...) in relation to a disturbance on the level of the “minimal self”. Subsequently, the discussion has highlighted the importance of disorders on the level of intercorporeality and intersubjectivity (Thomas Fuchs) and on the level of “existential feelings” (Matthew Ratcliffe). This paper argues that Max Scheler and Bin Kimura allow us to focus on an aspect which has been neglected so far: that of a “relational self” that relates to the very foundation of intersubjectivity and intercorporeality and that can thus be reborn in the encounter with the other and may position itself differently in the world. In Scheler’s perspective, the world of persons with schizophrenia is the result of an axiological disorder (valueception) that impairs contact with the primordial life impulse (Lebensdrang). As a consequence, they are incapable of attuning emotionally and socially with others: this prevents the singularity from being reborn in the encounter with the other and forces them to position themselves in their own solipsistic universe. Moving in a similar direction, Bin Kimura interprets the world of persons with schizophrenia as the result of a disorder of aida (one of the central concepts of Japanese culture that indicates the space of being in between). The disorder of aida compromises the basic relationship (Grundverhältnis in the sense of Viktor von Weizsäcker) and hinders what Bin Kimura calls festum, i.e. the birth of subjectivity, so that it is experienced by persons with schizophrenia only as ante festum. Starting from these two perspectives, I argue the existence of an axiological and anthropogenetic dimension of psychopathology. I begin with a discussion of Zahavi’s concept of minimal self and the thesis that reveals the disorders on this level of subjectivity as the origin of the world of persons with schizophrenia. I, then, analyze Max Scheler’s position and its historic importance for the emergence of phenomenological psychopathology. Thereafter, I introduce the concepts of “disorder of aida” (Bin Kimura) and “disorder of ordo amoris” (Max Scheler). Finally, I develop the concept of a “psychopathology of ordo amoris” by also comparing it with Ratcliffe’s thesis of “existential feelings”. (shrink)

Nabigyan ng pagpapahalaga ang komprehensibong pagdalumat sa relasyong Tsino at Pilipino sa buhay at kamatayan sa isang aklat na pinamagatang Himlayan, Pantiyon, Kampo Santo, Sementeryo: Exploring Philippine Cemeteries (2016) na pinamamatnugutan ni Dr. Grace Barretto-Tesoro ng Programa sa Araling Arkeolohiya ng Unibersidad ng Pilipinas. Ito ay binubuo ng isang daan at apatnapu’t dalawang (242) pahina at limang (5) kabanata-- [1] Angels on Earth: Investigating Infant and Children Burials in Manila Cemeteries ni Grace Barreto-Tesoro (pah. 1-39); [2] Angels and Dragons in (...) the Manila Chinese Cemetery nina Donna Mae N. Arriola at Eleanor Marie S. Lim (pah. 41-80); [3] Ang Mamatay ng Dahil sa iyo: Patriots’ Graves at Manila Cemeteries and Neighboring Provinces ni Andrea Malaya M. Ragragio (pah. 81-153); [4] Death, Grief, and Memorial: A Review of the Boy Scouts Tragedy of 1963 nina Kathleen D.C. Tantuico at Omar K. Choa (pah. 155-168); at [5] Colonial Period Cemeteries as Filipino Heritage ni Michelle S. Eusebio (pah. 169-197). Sa limang kabanatang ito, mas higit na binigyan ng pansin at lapatan ng anotasyon ang ikalawa dahil tahasan tumatalakay ang artikulong ito sa mayaman at makakultural na ugnayan ng Pilipinas at Tsina bilang mga Asyanong bansa pagdating sa konseptwalisasyon ng kamatayan. (shrink)

What would the Merleau-Ponty of Phenomenology of Perception have thought of the use of his phenomenology in the cognitive sciences? This question raises the issue of Merleau-Ponty’s conception of the relationship between the sciences and philosophy, and of what he took the philosophical significance of his phenomenology to be. In this article I suggest an answer to this question through a discussion of certain claims made in connection to the “post-cognitivist” approach to cognitive science by Hubert Dreyfus, Shaun Gallagher and (...) Francisco Varela, Evan Thompson and Eleanor Rosch. I suggest that these claims are indicative of an appropriation of Merleau-Ponty’s thought that he would have welcomed as innovative science. Despite this, I argue that he would have viewed this use of his work as potentially occluding the full philosophical significance that he believed his phenomenological investigations to contain. (shrink)

Beauty has captured human interest since before Plato, but how, why, and to whom does beauty matter in today's world? Whose standard of beauty motivates African Americans to straighten their hair? What inspires beauty queens to measure up as flawless objects for the male gaze? Why does a French performance artist use cosmetic surgery to remake her face into a composite of the master painters' version of beauty? How does beauty culture perceive the disabled body? Is the constant effort to (...) remain young and thin, often at considerable economic and emotional expense, ethically justifiable? Provocative essays by an international group of scholars discuss beauty in aesthetics, the arts, the tools of fashion, the materials of decoration, and the big business of beautification—beauty matters—to reveal the ways gender, race, and sexual orientation have informed the concept of beauty and driven us to become more beautiful. Here, Kant rubs shoulders with Calvin Klein. Beauty Matters draws from visual art, dance, cultural history, and literary and feminist theory to explore the values and politics of beauty. Various philosophical perspectives on ethics and aesthetics emerge from this penetrating book to determine and reveal that beauty is never disinterested. Foreward by Eleanor Heartney; "Introduction" by Peg Brand [Weiser] included here. Authors include Marcia M. Eaton, Noel Carroll, Paul C. Taylor, Arthur C. Danto, Kathleen M. Higgins, Susan Bordo, Dawn Perlmutter, Eva Kit Wah Man, Anita Silvers, Hilary Robinson, Kaori Chino, Sally Banes, and Peg Brand's essay "Bound to Beauty: An Interview with Orlan." (available on PhilPapers). (shrink)

Vào ngày 3 tháng 9 năm 2022, Retraction Watch thông báo rằng bốn bài báo được xuất bản trong Proceedings of the National Academy of Sciences (PNAS) đã bị rút vào cùng một ngày (02 tháng 9 năm 2022). Đáng chú ý hơn là cả bốn bài đều có tác giả chung là Gregg Semenza, một nhà nghiên cứu hàng đầu về cơ chế phân tử của quá trình điều chỉnh oxy – Gregg Semenza. Semenza đã chia sẻ Giải Nobel (...) Y học hoặc Sinh lý 2019 cùng với William Kaelin và Peter Ratcliffe vì "những khám phá về cách tế bào cảm nhận và thích nghi với sự có sẵn của oxy.". (shrink)

On September 3, 2022, Retraction Watch reported that four articles published in the Proceedings of the National Academy of Sciences (PNAS) had been retracted on the same day (02 September 2022). More notable is that all four articles were co-authored by a preeminent researcher on the molecular mechanisms of oxygen regulation – Gregg Semenza. Semenza shared The Nobel Prize in Physiology or Medicine 2019 with William Kaelin and Peter Ratcliffe for “their discoveries of how cells sense and adapt to (...) oxygen availability.”. (shrink)

Emphasizing the human body in all of its forms, Beauty Unlimited expands the boundaries of what is meant by beauty both geographically and aesthetically. Peg Zeglin Brand and an international group of contributors interrogate the body and the meaning of physical beauty in this multidisciplinary volume. This striking and provocative book explores the history of bodily beautification; the physicality of socially or culturally determined choices of beautification; the interplay of gender, race, class, age, sexuality, and ethnicity within and on the (...) body; and the aesthetic meaning of the concept of beauty in an increasingly globalized world. Foreward by Carolyn Korsmeyer. Authors include Noel Carroll, Gregory Velazco Y Trianosky, Monique Roelofs, Whitney Davis, Eleanor Heartney, Diana Tietjens Meyers, Phoebe M. Farris, Mary Devereaux, Jo Ellen Jacobs, Karina L. Cespedes-Cortes and Paul C. Taylor, Fedwa Malti-Douglas, Stephen Davies, Jane Duran, Valerie Sullivan Fuchs, Keith Lehrer, Allen Douglas, Cynthia Freeland, Eva Kit Wah Man, Mary Bittner Wiseman, and Peg Brand's essay, "ORLAN Revisited: Disembodied Virtual Hybrid Beauty.". (shrink)

This special issue of HYPATIA: A Journal of Feminist Philosophy entitled "Women, Art, and Aesthetics" highlights the expanded range of topics at center stage in feminist philosophical inquiry to date (2003): recontextualizing women artists (essays by Patricia Locke, Eleanor Heartney, and Michelle Meagher), bodies and beauty (Ann J. Cahill, Sheila Lintott, Janell Hobson, Richard Shusterman, Joanna Frueh), art, ethics, politics, law (A. W. Eaton, Amy Mullin, L. Ryan Musgrave, Teresa Winterhalter), and review essays by Estella Lauter and Flo Leibowitz. (...) Annotated bibliography by Joshua Shaw. (shrink)

Welcome to my philosophy page. My central research focus is the elucidation of what I call the radically temporal approach to philosophy. In the papers below I endeavor to articulate the varying ways that radical temporality manifests itself in the phenomenological perspectives of Edmund Husserl, Martin Heidegger and Eugene Gendlin. I also discuss Jacques Derrida’s deconstructive project and George Kelly’s personal construct theory as examples of radically temporal thinking. With the aim of clarifying and further defining the nature of this (...) orientation , I have delineated the important ways in which it differs from a range of interlinked approaches in philosophy and psychology that includes hermeneutic and radical constructivisms, 4EA (Embodied, Embedded, Enactive, Extended, and Affective) cognition, Merleau-Ponty’s phenomenology of corporeal intersubjectivity, autopoietic self-organizing systems theory and American pragmatism. Among the authors whose work I have submitted to critique from the radically temporal perspective are: Francisco Varela (autopoietic self-organizing systems), Shaun Gallagher, Evan Thompson, Matthew Ratcliffe, Maxine Sheets-Johnstone, Dan Zahavi, Hanne De Jaegher, Thomas Fuchs (enactive, embodied ('4EA') cognition), John Protevi (Deleuzian biopolitics), Kym Maclaren ( critical phenomenology) and Jan Slaby (critical neuroscience). -/- I argue that these authors’ accounts of intersubjectivity and empathy, and their integration of affect, motivation, intentionality and will, remain burdened by traditional presuppositions that the radically temporal philosophies of Heidegger et al put into question. -/- . (shrink)

This is an in-depth review of "The Embodied Mind: Cognitive Science and Human Experience" by Francisco Varela, Evan Thompson and Eleanor Rosch.

The aim of my paper is to review the discussion concerning various difficulties which surround the definition of depression and the methods of diagnosing and treating the disease against the background of the now dominant reductionist paradigm in psychiatry, as well as to answer the question whether a new approach to psychiatric disorders proposed by philosophers of psychiatry working within the phenomenologically inspired embodied and enactive paradigm indeed offers a solution to these difficulties. I present the issues specific to the (...) subject of depression in light of the more general problems related to biological psychiatry that have recently caused much debate. In the second part of the paper, I consider enactive, phenomenological and embodied theories of depression and the possibilities of new methods of treatment. My goal is to assess whether these theories indeed add anything important to the conceptions that are already present in psychiatry. I conclude that even if the embodied philosophy of psychiatry does not solve many of the problems faced by modern psychiatry, it can, nevertheless, provide a useful theoretical basis for future changes. (shrink)

To understand what ontologies do through their definitions, we propose a theoretical explanation of the functions of definitions in ontologies backed by empirical neuropsychological studies. Our goal is to show how these functions should motivate (i) the systematic inclusion of definitions in ontologies and (ii) the adaptation of definition content and form to the specific context of use of ontologies.

John Protevi’s project aims to combine the embodied school of affective cognition with Deleuze’s poststructuralist philosophy. I examine the validity of Protevi’s claim that his reading of Deleuze manages to “sharpen, extend and / or radicalize some of their [4EA] explicit presuppositions, that Deleuze lets us go “above” and “below” the abstract subject of embodied cognitive psychology, “above” to politics, and “below” to biology. I argue that rather than radicalizing phenomenologically-informed 4EA, Protevi’s reductive reading of Deleuze falls short of both (...) Deleuze and phenomonogical-4EA in his understanding of what it means for living systems to be “radically relational”. Protevi’s treatment of living systems splits mind, body and world into externally and weakly interacting encapsulated redundancies: bodily affect modules are encapsulated off from the conscious subject which they motivate, outside of awareness, from below. Meanwhile, individual subjective intentionalities are encapsulated off from the group intentionality that enculturates them from above. We are not given a way to see affective and cognitive-intentional processes of persons as co-implicating each other as an inseparable mesh, nor the joint activities of discursive groups as an enriching furthering of self-constitution rather than as an invading impingement from ‘above’ the self. (shrink)

In this paper, I discuss Eugene Gendlin’s contribution to radically temporal discourse , situating it in relation to Husserl and Heidegger’s analyses of time, and contrasting it with a range of interlinked approaches in philosophy and psychology that draw inspiration from, but fall short in their interpretation of the phenomenological work of Husserl and Heidegger. Gendlin reveals the shortcomings of these approaches with regard to the understanding of the relation between affect, motivation and intention, intersubjectivity, attention , reflective and pre-reflective (...) self-consciousness, the basis of mathematical naturalism and sensori-motor models of behavior. Gendlin traces the weaknesses of these approaches in the above areas to the way these perspectives construe time. (shrink)

Zahavi offers a model of ‘I’, You and We consciousness that is grounded in the transcendentality of a minimal pre-reflective self-awareness , which he calls ‘for-meness’. Zahavi’s formulation of transcendental self-belonging as ‘for me-ness’ relies on the notion of a felt non-changing self- identity accompanying all intentional experiences. Zahavi’s treatment of the subject and object poles of experience as, respectively, self-inhering internality and externality, makes of self-awareness an alienating opposition between a purely self-identical felt for-meness and an external object, a (...) fracture between self-identity and otherness.I argue that for Husserl the pure ego’s unchanging in-itself identity over time is merely an anonymous zero point of activity and is not felt or sensed, and thus there is no experienced for-meness to self-awareness. There is instead a relation of ownness between the ego and the object pole, consisting of a constant, that is, essential, underlying structural feature of the ego’s changing relation to objects of intentional acts. I believe that this essential structural intimacy of associative relationship between the noetic and noematic poles of intentional constitution is what Husserl is attempting to capture when he characterizes the constitution of the subject's stream of lived-experience in terms of ‘my ownness’. Zahavi thinks that what gives an intended object its ‘mineness’ is the fact that as foreign to me, it is intended by a ‘me’ that is familiar with itself. But this self-familiarity’ speaks only of my proximity to myself as pure self-identity, not of my proximity to my world. Husserl’s notion of ‘ownness’ understands the subject-object relation not as fracture between self-identity and otherness (“a ruptured structure which is completely foreign to its nature“) but as an intimate synthetic unification and belonging.Heidegger makes an even more radical break with Cartesianism by replacing the subject object structure of intentionality with the self-world temporal structure of Dasein. In different ways , Husserl’s concept of ‘ownness’ and Heidegger’s notion of ‘ownmost’ capture the profound intimacy of relation between self and world that reveals itself after Zahavi’s idealized internal-external binary has been deconstructed. (shrink)

Writers endorsing a general account of meaning as non-recuperable or non-coincidental from one instantiation to the next may nonetheless treat the heterogeneous contacts between instants of experience as transformations of fleeting forms, states, logics, structures, outlines, surfaces, presences, organizations, patterns, procedures, frames, standpoints. When thought as pattern, the structural- ranscendental moment of eventness upholds a certain logic of internal relation; the elements of the configuration mutually signify each other and the structure presents itself as a fleeting identity, a gathered field. (...) The particularity of eventness is not allowed to split the presumed (temporary) identity of the internal configuration that defines the structure as structure. History would be the endless reframing of a frame, the infinite shifting from paradigm to paradigm. Heidegger and Derrida argue instead that In their essence, Beings don’t HAVE structure or constitution. There is no such THING as a form, a structure, a state. There is no trans-formation but rather a trans-differentiation, (transformation without form, articulation as dislocation) What is being transcended is not form but difference. (shrink)

Current approaches in psychology have replaced the idea of a centralized, self-present identity with that of a diffuse system of contextually changing states distributed ecologically as psychologically embodied and socially embedded. However, the failure of contemporary perspectives to banish the lingering notion of a literal, if fleeting, status residing within the parts of a psycho-bio-social organization may result in the covering over of a rich, profoundly intricate process of change within the assumed frozen space of each part. In this paper (...) I show how Heidegger, Derrida and Gendlin help us think from this more intimate process to transform current views of metaphor, the unconscious, and the relation between affect and cognition. (shrink)