In lieu of an abstract, here is a brief excerpt of the content:Capitalism as Religion and Religious Pluralism:An Approach from Liberation TheologyJung Mo Sungreligious pluralism and the struggle of the godsReligious pluralism as a social fact, namely, the coexistence of different religions within a social system, be it a country or an empire, is not anything new. The mere contact with other people and their various religions, for example, through commerce, still does not indicate religious pluralism. In this case, each (...) group of people has its religion and its gods, and recognizes that other groups of people exist with other religions and other gods. Religious pluralism occurs when, because of immigration or the conquest of one people over another, groups of people with different religions live together in the same social space.Whether by immigration or by conquest, the resulting religious pluralism does not occur in an egalitarian or harmonious manner. Immigrants are forced to live out their religion within their group as a marginal religion in society, or even in hiding when it is not accepted in the society where they went to seek a livelihood. In the case of conquest or expansion of empires, the conquering power imposes its cultural values and religion on the conquered peoples. The empire can try to extinguish the religions of conquered peoples and impose their own as if it is the only one acceptable, or tolerate them as long as these religions do not question the imperial order. This means that the coexistence of different religions within the empire takes place in a hierarchical relationship: The religion of the empire is the ultimate and the others are tolerated provided they accept their place as subordinate. The Roman Empire was an example of an empire that tolerated the religions of subject peoples as long as they didn’t question the absolute power of the empire, with its own empire religion and emperor worship.In this historical context, it is empirically impossible to live out a third way: recognizing the otherness of the other and respecting their religion as we respect our [End Page 155] own. That’s because the “encounter” between religions takes place in a situation of colonial conquest and domination. Expecting that there could be a relationship of respect and dialogue among equals would ignore the role of religion in premodern societies, especially in the processes of domination.In these societies, religion has the function of being the foundation of the world-view that legitimized the existing social order, as well as the process of external conquest. Religion fulfills the function of legitimizing and justifying the conquest and consequent exploitation and oppression of the conquered people. Therefore, religion performs a key task for systems of oppression, the reversal of evil into good: conquest as peace; exploitation as the path to salvation or integration into civilization. Furthermore, religion transcendentalizes the imperial system of oppression and presents it as eternal or as an expression of divine will. Therefore, how to classify religions and manage their coexistence is not just a problem for religious leaders, but also a matter of the state, a matter of interest for the king or emperor. The limits of religious tolerance are determined by the interests of the dominant social system, even when they are often discussed in religious or theological language.Of course, no religion, even those that perform the function of legitimizing an empire, is totally homogeneous. Within a religion, there is or can be a certain “theological pluralism.” The figure of Las Casas in the Spanish conquest of America is an example of the contradictions that are in all religions. But the defense of the Indians and their religion that was made by Las Casas had to be made in the court of the king of Spain. The means of evangelization and the ways of seeing the culture and religion of the Indians (i.e., the other) is a problem of the state, and not just the Church.Before thinking about the ideal of a religious pluralism that makes possible “a fraternal living together of religions as also a covenant of all those in favor of Peace and the Common Good of Humanity and the Planet,”1 we must also remember that the Bible... (shrink)

"Extracted from Freud and psychoanalysis, volume 4 of the Collected works of C.G. Jung, pages 83-226"--T.p. verso.

_Mysterium Coniunctionis_ was first published in the _Collected Works of C.G. Jung _in 1963. For this second edition of the work, numerous corrections and revisions have been made in cross-references to other volumes of the _Collected Works _now available and likewise in the Bibliography. _Mysterium Coniunctionis_ was Jung's last work of book length and gives a final account of his lengthy researches in alchemy. It was Jung's empirical discovery that certain key problems of modern man were prefigures (...) in what t he alchemists called their 'art' or 'process'. Jung maintained that 'the world of alchemical symbols does not belong to the rubbish heap of the past, but stands in a very real and living relationship to our most recent discoveries concerning the psychology of the unconscious'. The volume includes ten plates, a Bibliography, an Index, and an Appendix of original Latin and Greek texts quoted in the work. (shrink)

마르크스주의와 포스트 마르크스주의를 노동과 담화의 논리로서 각각 압축상호 보완관계로 설정하는 등 포스트 모더니즘과 포스트 마르크스주의의 철학적 의미를 추적한 논저.

In lieu of an abstract, here is a brief excerpt of the content:Just Peace:A Buddhist-Christian Path to LiberationKyeongil JungThe primary goal of religion is liberation from suffering, and the state of liberation is peace. In that sense religion is a salvific and peace-seeking path. But just as many rivers flow into one great ocean, there are many paths to liberation, that is, to peace. Since the destination is the same, peace-seekers may walk on one path, two paths, or more. I (...) don't know whether it is due to good karma or divine grace, but I have been walking on two paths, Buddhist and Christian, since I began to pursue a spiritual-social transformation of the self and the world. This is possible, as my late friend Praveen Chaudhari said, not because the two paths are the same but precisely because they are different.The contrasting difference I have experienced is that while Buddhism is a path of peace to peace, Christianity is a path of justice to peace. This difference has become more apparent to me as I have studied and practiced both socially engaged Buddhism and liberation theology. Engaged Buddhists seek to achieve peace through "being peace," which is an impartial and nonadversarial way of proceeding, whereas liberative Christians seek to achieve peace through working for justice, which entails a preferential and confrontational attitude. But in these differences I believe that the two approaches can complement, not contradict, each other. They can do so because Buddhism and Christianity are differently but equally salvific paths on the common ground of human suffering.I walk on the two paths to peace at the same time. While this may not be possible intellectually and logically, in my experience it becomes possible through praxis. Liberation theologians are right that theological reflection is a "second act" that follows the first act: the praxis of liberation. In this essay I reflect on four major oppositions that have arisen in the course of my dual praxis: compassion language and justice language, peace and justice, nonviolence and violence, and meditation and action. In each case the opposition is resolved through mutual correction in view of the salvific purpose of both emphases.Compassion Language and Justice LanguageThere are two languages that inspire people to respond to human suffering, namely, the language of compassion and that of justice. Though the two languages are spoken [End Page 3] by Buddhists as well as Christians, compassion language is often attributed to Buddhism and justice language to Christianity. Buddhists draw mainly on compassion language to respond to human suffering. Such language is impartial: it does not discriminate between victims and victimizers, but encourages Buddhists to be compassionate toward both. Thich Nhat Hanh gives a striking illustration of the impartiality of Buddhist compassion: "I am the twelve-year-old girl, refugee on a small boat, who throws herself into the ocean after being raped by a sea pirate. And I am the pirate, my heart not yet capable of seeing and loving."1The two italicized "be" verbs challenge me. Though it is not always easy, I have no problem with the first "am" in the poem. I am compassionate toward the poor twelve-year-old girl. I feel her pain, shame, and despair. The compassion language does not allow me to distance myself here from her there. The girl's suffering is my suffering; I am the twelve-year-old girl. But, the second "am" takes my breath away. It is unthinkable and even immoral to identify myself with the sea pirate and to be compassionate toward him. I am not the pirate. Instead of compassion, I feel anger. The pirate should be punished for his heinous crime. I must take sides with the girl against the sea pirate. Why on earth is Nhat Hanh compassionate toward the evil sea pirate?Nhat Hanh was also angry when he heard of the girl's cruel fate. However, after meditating on the tragedy, he realized that he could not simply take sides: "If I had been born in his village and brought up under the same conditions, I would be exactly like him."2 He cannot take sides because he is aware of conditions in which a poor... (shrink)

We motivate a picture of social epistemology that sees forgetting as subject to epistemic evaluation. Using computer simulations of a simple agent-based model, we show that how agents forget can have as large an impact on group epistemic outcomes as how they share information. But, how we forget, unlike how we form beliefs, isn’t typically taken to be the sort of thing that can be epistemically rational or justified. We consider what we take to be the most promising argument for (...) this claim and find it lacking. We conclude that understanding how agents forget should be as central to social epistemology as understanding how agents form beliefs and share information with others. (shrink)

We motivate a picture of social epistemology that sees forgetting as subject to epistemic evaluation. Using computer simulations of a simple agent-based model, we show that how agents forget can have as large an impact on group epistemic outcomes as how they share information. But, how we forget, unlike how we form beliefs, isn’t typically taken to be the sort of thing that can be epistemically rational or justified. We consider what we take to be the most promising argument for (...) this claim and find it lacking. We conclude that understanding how agents forget should be as central to social epistemology as understanding how agents form beliefs and share information with others. (shrink)

Der enorme Erfolg der Naturwissenschaften fuhrte zugleich zu der vorherrschenden Auffassung, dass alles Wesentliche in der Welt naturwissenschaftlich erfasst werden kann. Auch lebensweltliche Phanomene sollen sich in dieser Perspektive prinzipiell auf kausal-funktionale Strukturen der Natur zuruckfuhren lassen. Die Beitrager dieses Bandes diskutieren diese reduktionistische Auffassung kritisch und zeigen, wie differenziert das Verhaltnis von Lebenswelt und naturwissenschaftlicher Perspektive ist. Mit Beitragen von Stefan Bauberger, Wolf-Jurgen Cramm, Thomas Fuchs, Stephan Gratzel, Michael Hampe, Matthias Jung, Anton Friedrich Koch, Uwe Meixner, Tobias Muller, (...) Hans-Dieter Mutschler und Gregor Schiemann. (shrink)

Purpose. Without claiming to explain the meaning and purpose of the Cycladic figurines of the canonical type in the context of the culture that created them, the author attempts to investigate the phenomenon of these ancient images and their impact on contemporary humans through the lens of Carl Gustav Jung’s theory of the collective unconscious and the archetypes. Theoretical basis. The primary meanings and purposes of the Cycladic figurines are ambiguous and incomprehensible to us. We cannot understand them in (...) the context of their original culture. But we are able to create our own meanings: unfinished images generate an opportunity to bypass our conscious mind and to contact the unconscious. The Cycladic figurines may resonate with female archetypes in the male and female psyche, as well as symbolize the ontological primacy of creative unity of opposites, the integrity of consciousness and the unconscious. Originality. The author outlined the possible unconscious meanings generated by the Cycladic figurines for human psyche. The Cycladic figurines actualize the archetypes of the collective unconscious, such as the Great Mother, the Anima, and the Self. These ancient images can be used for introspection, art therapy, active imagination, meditation, mindfulness. Conclusions. The results show that the Cycladic figurines have had a huge impact on the artists of the 20 th century and continue to influence our contemporaries due to the emotional response they evoke in the unconscious, which conceals the primordial features of the ancient mind. Laconic ancient images provide a vast space of options for human imagination. In an attempt to interpret them, we are suddenly seized and carried away into unknown depths. Archetypal images are manifested in any form – from sublime and beautiful to terrible, but they create a single space full of numinous awe and beauty. Engaging with the archetypes and revealing their hidden messages, we establish a connection between consciousness and the unconscious, between the personal and collective unconscious to achieve a deep self-awareness and inner growth. (shrink)

Phonemes have variant pronunciations depending on context. For instance, in American English, the [t] in pat [pæt] and the [d] in pad [pæd] are both realized with a tap [ɾ] when the –ing suffix is attached, [pæɾɪŋ]. We show that despite greater distributional and acoustic support for the [t]-tap alternation, 12-month-olds successfully relate taps to stems with a perceptually-similar final [d], not the dissimilar final-[t]. Thus, distributional learning of phonological alternations is constrained by infants' preference for the alternation of perceptually-similar (...) segments. Further, the ability to relate variant surface forms emerges between 8- and 12-months. Our findings of biased learning provide further empirical support for a role for perceptual similarity in the acquisition of linguistically-relevant categories. We discuss the implications of our findings for phonological theory, language acquisition and models of the mental lexicon. (shrink)

In this paper I explore the shared interest of John Dewey and Carl Jung in the developmental continuity between biological, psychological, and cultural phenomena. Like other first generation psychological theorists, Dewey and Jung thought that psychology could be used to deepen our understanding of this continuity and thus gain a degree of control over human development. While their pursuit of this goal received little institutional support, there is a growing body of theory and practice derived from the new (...) field of ‘affect science’ as well as clinical and political psychologies, and other recent research into the function of human emotions, that are bringing greater institutional weight to the interest in anticipating and activating our psychocultural development. The epistemological and theoretical work of these seminal thinkers provides the foundation for this new praxis leading to: 1) a theory of ‘political development’ based in transformations of the psychocultural function of ‘reasoning’, ‘sensory’, and ‘affect’ freedom, as sources of culturally valid knowledge, which connects our biological heritage with increasingly advanced forms of individual and organizational identities; and 2) a range of psycho-educational practices that activate the political development of individuals and organizations by transforming the prejudicial dimensions of their current political identities. (shrink)

This chapter contains sections titled: Introduction Dewey and Jung Converge upon the Idea of the Objective Capacity of the Subject The Developmental Continuity between the Biological and the Psychocultural From More Complex Individual Identities to More Humane Social Institutions The Modern Identity and Its Impact on the Identity of the Social Scientist Affect Science: The Path to ‘Affect Freedom’ Affect Freedom, Cultural Leadership and Psychological Citizenship The Psychoeducational Practices of a Transformative Political Psychologist Note References.

The cognitive model for social anxiety disorder highlights the role of safety behaviors and post-event processing. We identify the serial mediating effect of state and trait PEP between three types of safety behaviors and social anxiety. Given that the associations between the three subtypes of safety behaviors and two perspectives of PEP have not yet been examined, we aimed to investigate these relationships according to the level of social anxiety. A total of 487 participants participated in an online survey. Participants (...) were classified into two groups, high and low, based on their social anxiety scores. We used Social Behavior Questionnaire to distinguish three types of safety behaviors and the State and Trait versions of the Post-Event Processing Inventory to identify two perspectives of PEP. We used descriptive statistics and an independent t-test to compare the high and low social anxiety groups. Mediation effects were examined using mediation analysis and bootstrapping with 5,000 replications. The results showed that the three safety behaviors had different effects on social anxiety via PEP. In the high social anxiety group, avoidance behavior and anxiety-symptom control predicted social anxiety positively, whereas impression management did not. However, with state PEP and trait PEP as mediators, impression management and avoidance behavior positively predicted social anxiety but not anxiety-symptom control. In the low social anxiety group, only avoidance behavior was significantly related to social anxiety, but when the state and trait PEP were mediated, the effect disappeared. These results indicated that impression management could affect social anxiety only when mediated by PEP in people with high social anxiety. A better understanding of the content and processes underpinning safety behavior and PEPs might have important implications for the prevention and treatment of social anxiety disorder. (shrink)

Purpose of the study is to shed light on the role of psychophysiology in the creative process, namely, the style corrections connected with pathological changes in the artist’s organism, deviating from empirical-descriptive methods. Theoretical basis of the study implies the interpretation of the notions style and disease not in their narrow professional limitation but from the standpoint of expanding the parameters of these concepts to philosophical dimensions. Based on the principle of analogy, the research findings prove that non-mimetic creative process (...) manifests itself exclusively in connection with a human from a bodily viewpoint through anthropological mimesis, which can program the propensity to certain capabilities of the individual organism. C. G. Jung was the first who pointed to the productivity of this method in his work "Theoretical Reflections on the Nature of the Psyche". The creativity phenomenon reflects not only "pure" psychology and the intellectual and spiritual component but also its relation to the artist as a physical being. It, outside its belonging to and being conditioned by transcendent factors, includes a quantitative aspect related to the moment of intensity. The disease acts to some extent as a stimulator of the production/change of aesthetic enzyme. In this context, the dialectic method is also effective because the subject of study cannot be comprehensively argued using naturalistic approaches only and requires a semantic explanation too. The essence of it is the logic of contradictions. In this case, the antinomy of matter-spirit plays a conceptual role in the projection on the plane of word-formation. Originality of the research findings is in the expansion of the causal relationship range of the creative process, namely the inclusion of the factor of psycho-physiological pathology into the system artist-work. This factor performs important stylistic functions. Conclusions. In contrast to scientific studies, where 1) style is analyzed separately and 2) the figure of the artist, this study argues the need to correlate these issues, taking them beyond descriptiveness to avoid schematics and one-dimensionality. (shrink)

Routledge is now re-issuing this prestigious series of 204 volumes originally published between 1910 and 1965. The titles include works by key figures such as C.G. Jung, Sigmund Freud, Jean Piaget, Otto Rank, James Hillman, Erich Fromm, Karen Horney and Susan Isaacs. Each volume is available on its own, as part of a themed mini-set, or as part of a specially-priced 204-volume set.

My conversion into a knower has been a long and winding road. From childhood reverie to the years of formal schooling, education has never ceased to lure me into its magical power. How do we really get to know/see/learn whatever happens on our educational journey? In this paper, I will re‐trace my quest for knowledge that reaches beyond the boundaries of traditional epistemology. My wonderings will take me to explore, via Jung, the possibilities of imaginative education through Gnosis and (...) Sophia. The paper intends to weave together several Jungian discourses with their versions by other thinkers who have contributed to the fields of depth psychology, esotericism, and educational philosophy. (shrink)

Die Studie befaßt sich mit Kritik und Rezeption des scholastischen Aristoteles beim jungen Luther. Der Autor behandelt Fragen der Aristoteles-Rezeption des jungen Luther: Welchen Aristoteles meinte der junge Luther jeweils in seinen zahlreichen Stellungnahmen zu "Aristoteles"? Was ist deren genauer Inhalt? Wie argumentiert Luther in seiner Auseinandersetzung mit Aristoteles, und welche Probleme ergeben sich dabei? Welches sind die unterschiedlichen Formen dieses Rezeptionsverhältnisses? Die systematischen Probleme, die sich dabei zeigen, analysiert der Autor an ihrem historischen Ort.

The current interest in Jung shows no sign of abating, with international controversy surrounding the origins of analytical psychology. _Jung in Contexts_ is a unique collection of the most important essays on Jung and analytical psychology over the past two decades. A comprehensive introduction traces the growth and development of analytical psychology and its institutions. The nine essays which follow place Jung, the man and his work, in three important contexts: historical, literary and intellectual. In historical context, (...) Jung's visions during his confrontation with the unconscious, his attitude towards National Socialism, and the composition of his so-called autobiography are examined. Next, in literary context, two essays investigate Jung's reading of E.T.A. Hoffman, and Thomas Mann's reception of Jungian ideas. Finally, in intellectual context, Jung's work is viewed in terms of the traditions of German and French thought from which it drew so many impulses: Schopenhauer, Nietzsche, Bergson. (shrink)

The current interest in Jung shows no sign of abating, with international controversy surrounding the origins of analytical psychology. _Jung in Contexts_ is a unique collection of the most important essays on Jung and analytical psychology over the past two decades. A comprehensive introduction traces the growth and development of analytical psychology and its institutions. The nine essays which follow place Jung, the man and his work, in three important contexts: historical, literary and intellectual. In historical context, (...) Jung's visions during his confrontation with the unconscious, his attitude towards National Socialism, and the composition of his so-called autobiography are examined. Next, in literary context, two essays investigate Jung's reading of E.T.A. Hoffman, and Thomas Mann's reception of Jungian ideas. Finally, in intellectual context, Jung's work is viewed in terms of the traditions of German and French thought from which it drew so many impulses: Schopenhauer, Nietzsche, Bergson. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:252 HISTORY OF PHILOSOPHY Der junge Leibniz, Das Reich und Europa. von P. Wiedeburg. 1. Teil Mainz (Darstellungs band). 2. Teil Mainz (Anmerkungsband). Historische Forschungen. (Wiesbaden: Fr. Steiner Verlag, 1962. Pp. 262 and 310.) Les deux tomes de cet important ouvrage portent sur la vie de Leibniz durant son s~jour AMayence (1668-1671). Appel6 par Boineburg ~tparticiper ~t titre de conseiller aux affaires de l'Etat, Leibniz remplit ses premiers engagements (...) en proposant des plans de r6forme de la soci&6 et des s6ries de d~finitions relatives aux notions de la politique. Pour en faire comprendre la port&, P.W. d&rit d'abord largement l'&at de l'Allemagne et des principaut& rh~nanes depuis le trait6 de Westphalie et la fin de la guerre de Trente ans. Leibniz produisit notamment une &ude "sur la s&urit~ de l'&at," qui est longuement analys&, et expliqu& suivant le complexe historique et politique de l'6poque. I1 m6dita 6galement sur la question de la succession au tr6ne de Pologne, et &rivit au sujet des pr&entions fran~aises sur les territoires de l'ouest allemand, notamment sur les trois Ev&h&. La recherche d'un rapprochement entre Mayence et la France rut poursuivie jusqu'au d6part de Leibniz pour Paris. Un important chapitre se rapporte aux conceptions philosophiques de Leibniz ~tcette haute ~poque (pp. 212-250). Leibniz n'&ait pas juriste ~t se confiner ~tun domaine diplomatique: il d6bordait sans cesse dans les domaines de la physique et du droit. Les d6finitions de l'amour qui ne saurait exclure le plaisir, et la subordination de tout amour ~tl'amour de Dieu commencent ~tprendre une place importante dans tousles schemas r~dig& k cette ~poque. Le rapport du plaisir avec l'activit6 accomplie de la substance y est 6galement affirm6, accomplissant ce qu'en droit il est convenu d'attendre de l'Harmonie universelle. Les relations de Leibniz avec la philosophie cart&ienne font l'objet d'une &ude particuli~re et c'est ~t ce moment que Leibniz passe par une phase pro-cart6sienne, dont il reviendra rapidement. D'une mani~re g6n6rale cet ouvrage est ~t ranger au premier rang des &udes leibniziennes averties et compl&es. L'utilisation que l'auteur fait des textes que l'on a conserv6s pour cette pdriode est pr&ise et judicieuse. Le second des deux volumes est consacr6 aux notes sur le texte du premier volume: c'est dire l'importance de la documentation et des discussions qui sont entreprises au travers de ces notes, qui approuvent ou redressent les avis que d'autres historiens ont pu donner de la pens& et des 6crits de Leibniz durant le s6jour h Mayence. I1 est h souhaiter que de telles &udes reprennent point par point, ann& par ann&, l'&ude du "jeune" Leibniz. ANDm~ROBINEa" Orldans, France... (shrink)

The article compares views of C.G. Jung and N.O. Lossky on the nature of time, including in the context of contemporary to them physical theories - quantum mechanics by W. Pauli and relativistic physics by A. Einstein. In particular, the author points to the similarity of ideas of both thinkers that the psyche relativizes time not only subjectively, but also objectively. Jung and Lossky provide this statement with a similar empirical basis, for example, the researches of T. Flournoy, (...) as well as similar theoretical arguments by postulating a fundamental acausal principle of the connection of all things, which is better suited for describing psychic and some physical phenomena than the classical causal explanation. In analytical psychology, such a principle is synchronicity, in hierarchical personalism - gnoseological coordination. Both concepts are genetically related to the G.W. Leibniz idea of pre-established harmony, which was reinterpreted by Jung and Lossky through different worldview foundations. Jung in his reasoning relied on the transcendental idealism of I. Kant, the principle of complementarity and the discoveries of quantum mechanics, Lossky - on intuitivism, the principle of subordination and on his own interpretation of Einsteins theories. Jung comes to the conclusion that the psyche has a timeless character, and Lossky comes to the conclusion that it has a super-temporal character. Jungs timelessness indicates the transcendental nature of psyche and the strive to get away from the classical causal explanation, saving it according to the principle of complementarity only to consider the phenomenal side of being and mainly physical processes. One of the pioneers of quantum mechanics Pauli was of the same opinion in general. Because of there is nothing transcendent in hierarchical personalism, Losskys super-temporality is of a strive to find a deeper basis for occurring in time processes, and, according to the principle of subordination, to include time in the hierarchical structure of the universe, prescribing for it a role of one of the two key forms of psychic and psycho-material processes characteristic of a certain stage of being. (shrink)

The relationship between metaphysics and psychology has different dimensions. An emblematic example of this relationship is the literary polemics between Martin Buber and Carl Jung about boundaries between the two areas of scientific knowledge. According to Buber, Jung allows himself to cross the border of psychology and psychiatry through metaphysical assertions, while Yung claims he doesn’t go beyond that, and all his speeches, even about transcendent objects, don’t leave the sphere of empiricism. The purpose of this article is (...) to reconstruct this dialogue and critically analyze it in view of the possibilities of thinking of the transcendence. (shrink)

Die Idee zu der in diesem Band dokumentierten Tagung ist im Rahmen des disziplinübergreifenden Nachwuchswissenschaftsnetzwerkes THESIS entstanden. Der Dialog über die fachlichen und disziplinären Grenzen hinweg hat bei THESIS seit dessen Gründung im Jahre 1990 stets einen großen Raum eingenommen. Anderen Fächern Respekt und Interesse entgegenzubringen und sich nicht von stereotypen Vorurteilen leiten zu lassen, ist konstitutiver Bestandteil im Selbstverständnis des Netzwerkes. Selbstverständlich gibt es in einem solchen Verbund eine Reihe von Gelegenheiten (darunter auch den einen oder anderen entwicklungsfördernden Konflikt), (...) das eigene Bild vom Anderen und das andere Bild vom Eigenen zur Sprache zu bringen und zu hinterfragen. Auf der Basis dieser bestehenden Kommunikationsstrukturen trafen sich am 11. Oktober 2003 in Göttingen 12 junge Wissenschaftlerinnen und Wissenschaftler zwischen, über und auch auf den Grenzen ihrer eigenen Herkunftsdisziplinen, um den Trendbegriff [alpha]Transdisziplinarität" auf seine Substanz zu prüfen. (shrink)

Time distortion in individuals with social anxiety has been defined as the seemingly slower passage of time in social situations and is related to both arousal and valence. Consequently, adaptive behavior is disrupted and interpersonal situations avoided. We explored the effects of valence and arousal on time distortion in individuals with social anxiety. Participants were assigned to two groups, High Anxiety (HA) and Low Anxiety (LA), presented with four types of facial expression stimuli (positive-high arousal, positive-low arousal, negative-high arousal, and (...) negative-low arousal), and asked to estimate the duration of stimulus presentation. Results indicated that, relative to other stimuli, the HA and LA groups perceived longer presentation for high-arousal negative and low-arousal positive stimuli, respectively. These findings suggest that anxious individuals’ time distortion was more severe in situations that evoked high arousal and involved negative emotion. (shrink)

English summary: It was not until the publication of Schelling''s Munich and Berlin lectures that we learned the decisive source for his theory of an identity of identity or identity doubled in itself. Schelling referred to what he called an older logic that was still acquainted with the figure of reduplication, for instance in Leibniz and Wolff. Philosophers in this tradition employed this term to refer to the specification of an aspect under which the subject-term is being considered. An often (...) quoted example: As consul, Fabius Maximus has authority over his father, but as son he stands under his fathers authority. Schelling gave the following turn to reduplication: Nature as nature does not coincide with the mind; and the mind as mind does not coincide with nature. Both have different truth conditions, so as to integrate an essential moment of difference into the identity formula. There is an X, however, which is strictly (seamlessly) identical with itself (the absolute subject = X) while transitively being both of them in turn; and it is only via X that the relata (nature and mind) are indirectly identified with each other: X is B and X is A (and X is strictly identical to itself). In addition to this, Schelling held a view of predication as kind of identification. He became acquainted with this view at the Tubingen Seminary through his teacher Gottfried Ploucquet. This insight helps us understand why Schelling reasonably thought that the identity-formula A=A is the genuine matrix of all veridical judgments. Taken together with his conviction that judging (Kant''s relative position) is a minor (or inferior) form of existential being (Kant''s absolute position) sheds light on why in 1806 Schelling made the radical contention in his Aphorisms: The strict sense of being (absolutely posited seamless self-sameness) is taken over by the looser sense of the copulative is which identifies subject and predicate; yes, this copula alone is existence itself and nothing else. Why should Schelling''s conception of nature-mind identity interest recent philosophers of mind? Because Schelling presents an ontologically neutral solution: Identity is a symmetrical relation that does not favor mind or matter, and prevents the idealistic reduction of nature to the mind. Nor can we conceive of the nature-mind identity as a fact inwardly disclosed to the mind (McGinn, Levine). Consciousness remains an enigma for itself; so does its identity with nature. Schelling teaches us that identity theories are not justified by self-evidence, but by an inference to the best explanation. German description: Nie ist genau erklart worden, was Schelling unter Identitat von Natur und Geist verstand. Dabei hat er sein reifes Denken Identitatssystem genannt und sich zeitlebens um kein zweites Problem begrifflich ahnliche Muhe gegeben. Da er aber seine Uberlegungen in Schriften verpackte, deren grosser systematischer Ausgriff sie schier erdruckte, ist, was er bis hinein in die Weltalter-Periode daruber herausfand, kaum eigens gewurdigt oder auch nur klar benannt worden. Die Schellingliteratur arbeitete entweder historisch oder liess sich vom Systemgedanken oder einzelnen in die Augen springenden Problemen blenden (z. B. Natur, Organismus, Freiheit, Existenz). Dabei ist Schellings Starke in einzelnen entscheidenden Argumenten versteckt, die, waren sie bekannt, die gegenwartige, auch analytische Diskussion durchaus zu inspirieren vermochten. Wir konnen heute urteilen, dass schon der junge Schelling in seiner Schrift Form der Philosophie eine differenzsensitive Form der Identitat im Sinn hatte, die er in den kommenden Jahrzehnten immer genauer auszubuchstabieren unternahm. Seine eigentlichen Quellen hat er kunstvoll verborgen. Es sind erstens die Identitatstheorie der Pradikation seines Universitatslehrers Ploucquet, die den Stiftlern in Tubingen eingeblaut wurde und die ihre merkwurdige Fixierung auf die ganz unkantische Auffassung vom Urteil als Subjekt-Pradikat-Identifikation (mit quantifiziertem Pradikator) erklart. Und zweitens Schellings Entdeckung einer alteren Logik, die mit der Figur der reduplicatio arbeitete. - So auch das Absolute: Als Geist ist es nicht Natur (und umgekehrt; Aussagen uber beide haben unterschiedliche Wahrheitsbedingungen), aber Geist und Natur werden beide vom Absoluten gewesen (transitiv ins Sein gehoben), und dies Absolute ist im striktest denkbaren Sinne mit sich identisch. So lasst sich die Schelling''sche Formel von der Identitat der Identitat und Differenz dem gesunden Menschenverstand vermitteln und Schellings aufrichtiger Jugendgedanke (Marx) aktualisieren. Er schneidet respektabel ab im Wettbewerb mit allerlei heutigen Leib-Seele-Identitatstheorien. (shrink)

This study investigated the perception of Mandarin tonal alternations in disyllabic words. In Mandarin, a low-dipping Tone3 is converted to a high-rising Tone2 when followed by another Tone3, known as third tone sandhi. Although previous studies showed statistically significant differences in F0 between a high-rising Sandhi-Tone3 and a Tone2, native Mandarin listeners failed to correctly categorize these two tones in perception tasks. The current study utilized the visual-world paradigm in eye-tracking to further examine whether acoustic details in lexical tone aid (...) lexical access in Mandarin. Results showed that Mandarin listeners tend to process Tone2 as Tone2 whereas they tend to first process Sandhi-T3 as both Tone3 and Tone2, then later detect the acoustic differences between the two tones revealed by the sandhi context, and finally activate the target word during lexical access. The eye-tracking results suggest that subtle acoustic details of F0 may facilitate lexical access in automatic fashion in a tone language. (shrink)

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...) within traditions, largely in isolation from considerations of socio-historical context, political and institutional pressures, and the lived ethics of non-elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward. (shrink)

Susan Neiman pointed out to this reviewer the danger that Carl Jung studies pose to contemporary scholars. It is keeping in mind Neiman's cautionary advice that this review establishes Jung's contributions to Romanticism. "[Craig] Stephenson’s analysis of Aurélia has now superseded Arthur Lovejoy’s (1873–1962) and Mario Praz’s (1896–1982) contributions to the definitions of Romanticism.".

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...) within traditions, largely in isolation from considerations of socio-historical context, political and institutional pressures, and the lived ethics of non-elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward. (shrink)

This paper examines the antecedents of organizational commitment for adopting corporate environmental responsibility and green practices in the case of the logistics industry in South Korea. Seven hundred and eighty employees and top management from logistics companies were sampled. The data were analyzed using factor analysis, structural equation modeling techniques, and one-way analysis of variance. The results showed that social expectations, organizational support, and stakeholder pressure were the important antecedents for the adoption of corporate environmental responsibility and green practices. In (...) the path analysis, social expectations had the greatest impact on both stakeholder pressure and green practice adoption. Moreover, we found that the higher the job titles were, the more willing they were to adopt green practices. This indicated that the current top management of Korean logistics companies is well aware of being mandated to make a commitment to corporate environmental responsibility and green practices. (shrink)