This chapter examines Merold Westphal's critique on the works of Calvin Schrag about the relationship of philosophy and a theistic belief in God. It talks about why neither devils speak as atheist nor god as theist. It reveals that God refuses to appear on philosophy's terms because in God's transcendence, God would appear more otherwise than Being. Also, theism does not explain why the divine “otherwise” ultimately signifies that a personally loving Creator and Redeemer in loving unconditionally always already love (...) also impersonally. (shrink)

A sense of agency over wilful actions is thought to be dependent on the level of choice and the nature of the outcome. In a preregistered study, we manipulated choice and valence of outcome to assess the relationship between SoA across the depression and psychosis continuum. Participants completed a Libet Clock task, in which they had either a free or forced choice to press one of two buttons and received either a rewarding or punishing outcome. Participants also completed questionnaires on (...) depressive and psychosis-like traits. Rewarding outcomes increased intentional binding. The evidence favoured no effect of choice on average, but this was influenced by inter-individual differences. Individuals reporting more depressive traits had less of a difference in intentional binding between free and forced choice conditions. We show that implicit SoA is sensitive to outcome valence and the effect of choice differs across the depression continuum. (shrink)

The present article aims to explain Kamala??la’s understanding of the nature of insight, specifically considering it as the ‘discernment of reality’ -- a technical term identified with insight in the author’s well known Bh?van?krama? texts. I approach my analysis of bh?ta-pratyavek?? from three different angles. I begin by providing a rationale for its translation. This is followed by an account of Kamala??la’s reading of key passages in the La?k?vat?ra S?tra describing the process to which the term refers. Here the aim (...) is to illustrate Kamala??la’s understanding of bh?ta-pratyavek?? as it is actually experienced in meditation. The final section examines bh?ta-pratyavek?? in relation to other important technical terminology employed in the course of making arguments against his historical rival in debate, the Ch’an monk Mo ho yen. By providing these three different perspectives on the same process it is my hope that both scholars and practitioners will be able to more fully comprehend and benefit from the instructions provided by the ancient master Kamala??la. (shrink)

Text představuje aktivní role-playing jako výzkumnou experimentální metodu v sociálních vědách. Zasazuje role-playing do rámce simulačních výzkumných metod, rozkrývá jeho epistemo- logii a dosavadní metodologická uchopení zejména v sociální psychologii. Hlavní linií textu je obhajoba epistemologických kvalit metody a experimentu v sociálních vědách obecně. Inspiračním zdrojem je zde na jedné straně Latourova kvalitativní sociologie asociací, tázající se po původu sociality a problematizující samotný před- mět sociálních věd, tj. sociálno. A na druhé straně přístupy naturalizující sociálně- vědné výzkumy propojením s kognitivní (...) vědou. V tomto ohledu je naším klíčovým předpokladem pro smysluplné uchopení sociální reality v její simulované podobě shodnost kognitivních mechanismů skutečného i simulovaného jednání. V pojetí textu jsou oba zdroje spojeny jejich akcentem na tematizaci sociálna jako inter-psychologického fenoménu mezi tradiční mikro a makro úrovní. Analogií s Petriho miskou text promýšlí posunutí původní metody situační sociální psycho- logie směrem k využití konstruovaných diegetických liminálních situací jako svého druhu laboratoří sociálna. (shrink)

Cílem článku je ukázat, že německá raná romantika, která položila filosofické základy romantického hnutí, nebere příklon k subjektivitě prožívání jako odklon od poznání, nýbrž jako jiný způsob poznání. Romantická niternost nachází svůj protějšek ve zkušenosti světa, jemuž umění dokáže propůjčit hlubší význam než racionální filosofie a věda. Tento nový pohled na poznání je romantiky použit jak na výklad přírody, tak duchovní lidské skutečnosti. Článek upozorňuje na to, že vedle dědictví spinozismu měla romantická epistemologie důležitý zdroj v některých úvahách Kantovy Kritiky (...) soudnosti. Tato vazba je sledována zvláště na příkladu filosofie umění F. W. J. Schellinga. Argumentace článku je rozvinuta v kritické konfrontaci se subjektivistickou interpretací romantiky H.-G. Gadamera, čímž se ozřejmuje její širší epistemologický dosah i aktuálnost. Návaznost německých romantiků na Kantovu Kritiku soudnosti se spíše než tendencí k subjektivizaci estetiky projevovala ve snaze o estetizaci poznání. (shrink)

The present article aims to explain Kamala??la’s understanding of the nature of insight, specifically considering it as the ‘discernment of reality’ -- a technical term identified with insight in the author’s well known Bh?van?krama? texts. I approach my analysis of bh?ta-pratyavek?? from three different angles. I begin by providing a rationale for its translation. This is followed by an account of Kamala??la’s reading of key passages in the La?k?vat?ra S?tra describing the process to which the term refers. Here the aim (...) is to illustrate Kamala??la’s understanding of bh?ta-pratyavek?? as it is actually experienced in meditation. The final section examines bh?ta-pratyavek?? in relation to other important technical terminology employed in the course of making arguments against his historical rival in debate, the Ch’an monk Mo ho yen. By providing these three different perspectives on the same process it is my hope that both scholars and practitioners will be able to more fully comprehend and benefit from the instructions provided by the ancient master Kamala??la. (shrink)

This philosophical-political profile offers the first of its kind intellectual reconstruction of HabermasOs defining existential and historical situations, his generational profile and interventions, his impact on as well as the discontents that his life work generates in others. In this work the reader is taken on a journey with Habermas through the 20th-century intellectual and political history from the defeat of Nazism, to the Cold War restoration of the 1950s, the student movement of the 1960s, the historical revisions of the (...) 1970s and 1980s, the hope of the post-Wall era after 1989, all the way to the controversies surrounding the allied wars of intervention against Iraq and Serbia in the 1990s. (shrink)

What happens when mindless symbols of algorithmic AI encounter mindful performative rituals? I return to my criticisms of Habermas’ secularising reading of Kierkegaard’s ethics. Next, I lay out Habermas’ claim that the sacred complex of ritual and myth contains the ur-origins of postmetaphysical thinking and reflective faith. If reflective faith shares with ritual same origins as does communicative interaction, how do we access these archaic ritual sources of human solidarity in the age of AI?

"This volume represents a fine assessment of the continuing applicability of Kierkegaard’s thought for the 21st century."—The Reader’s Review "Matustík and Westphal have set some agile minds to the task of drawing out the threads of Kierkegaard’s influence on postmodern and contemporary philosophy, from gender to politics and from Buber to Derrida." —Choice "... Usefully and effectively establishes Kierkegaard as a living presence in contemporary thought. It will help students of Kierkegaard attend to aspects of his thought that have eluded (...) their attention, and it will challenge those engaged with contemporary continental philosophy not to shelter themselves from the provocations and interrogrations still uncomfortably pressing in Kierkegaard’s writings." —International Philosophical Quarterly "The standard of the essays and the calibre of the contributors are uniformly high. This is indeed one of the better collections relating to Kierkegaard published in recent years, and should do much to extend discussion of his work..." —Modern Believing "... a text of immense significance and value.... As a research tool it will surely prove indispensable." —Søren Kierkegaard Newsletter "It will be a helpful supplementary areading for teaching... the contemporary readings of Kierkegaard introduced here continue to reveal new and more exciting depths to his extraordinary philosophy." —Teaching Philosophy These essays engage Kierkegaard in conversation with critical social theory and postmodern thought. Covering a diversity of themes, this collection still reflects consensus—Kierkegaard is to be taken seriously as a philosopher at the turn of the twenty-first century. (shrink)

No one will deny that we live in a world where evil exists. But how are we to come to grips with human atrocity and its diabolical intensity? Martin Beck Matuštík considers evil to be even more radically evil than previously thought and to have become all too familiar in everyday life. While we can name various moral wrongs and specific cruelties, Matuštík maintains that radical evil understood as a religious phenomenon requires a religious response where the language (...) of hope, forgiveness, redemption, and love can take us beyond unspeakable harm and irreparable violence. Drawing upon the work of Kant, Schelling, Kierkegaard, Levinas, Derrida, and Marion, this work is written as a series of meditations. Matuštík presents a bold new way of dealing with one of humanity's most intractable problems. (shrink)

Semantychnyĭ prostir movy -- Odvichni zapytanni︠a︡ -- Pereklady. Martin Haĭdegger. Hans Georg Gadamer. Gabrielʹ Marselʹ.

Most readers of Habermas would not classify him as an existential thinker. The view of Habermas as a philosopher in German Idealist and Critical traditions from Kant to Hegel and Marx to the Frankfurt School prevails among Continental as much as among analytic philosophers. And the mainstream Anglo-American reception of his work and politics is shaped by the approaches of formal analysis rather than those of existential and social phenomenology or even current American pragmatism. One may argue that both these (...) readings eclipse richer existential dimensions of a thinker who challenges the notorious methodological and political splits among analytic, Continental and pragmatist orientations. I argue that Habermas’ critical relation to Heidegger’s a historical history of Being and his misguided political career cannot explain a competing narrative of his own affirmative appropriation of existential-ethical dimensions of thought and activism. Second, if one sets in the foreground this competing narrative, there emerges a weak thesis, whether or not a plausible complementarity between the communications critical social theory and concrete existential categories can be established. Third, one may inquire further into a stronger thesis whether or not this link must be developed in order to render Habermas’ own theory of a communicatively competent self sufficiently concrete and critical. (shrink)

Thomas Flynn's work on Sartre and Foucault, the first of a two-volume project, offers a unique opportunity for examining an existential theory of history. It occasions rethinking existential-social categories from the vantage point of the poststructuralist turn. And it contributes to developing existential variants of critical theory. The following questions guide me in each of the three above areas. First, how is human history intelligible, given not only our finite sense of ourselves but also claims that we have reached the (...) end of history? Second, with the poststructuralist eclipse of dialectics, can we render existential categories in social terms and vice versa? Third, critics decry grand theorizing even in fallibilist reason, e.g., of Habermas, while others are worried by the normative deficits of poststructuralist nominalism, e.g., of Foucault. Can existential variants of critical social theory, anticipated before Sartre by Marcuse, split the difference? (shrink)

Most readers of Habermas would not classify him as an existential thinker. The view of Habermas as a philosopher in German Idealist and Critical traditions from Kant to Hegel and Marx to the Frankfurt School prevails among Continental as much as among analytic philosophers. And the mainstream Anglo-American reception of his work and politics is shaped by the approaches of formal analysis rather than those of existential and social phenomenology or even current American pragmatism. One may argue that both these (...) readings eclipse richer existential dimensions of a thinker who challenges the notorious methodological and political splits among analytic, Continental and pragmatist orientations. I argue that Habermas' critical relation to Heidegger's ahistorical history of Being and his misguided political career cannot explain a competing narrative of his own affirmative appropriation of existential-ethical dimensions of thought and activism. Second, if one sets in the foreground this competing narrative, there emerges a weak thesis, whether or not a plausible complementarity between the communications critical social theory and concrete existential categories can be established. Third, one may inquire further into a stronger thesis whether or not this link must be developed in order to render Habermas' own theory of a communicatively competent self sufficiently concrete and critical. Key Words: communication • Critical Theory • existential philosophy • Fanon • Habermas • Heidegger • Kierkegaard • Marcuse • postcolonial and gender theory • Sartre. (shrink)

How a thinker comes to adopt or change a view may be regarded as either a strictly theoretical or biographical issue. First, looking backward at my completed philosophical-political profile of Habermas, I elucidate how biographical methodology can yield a coherent yet dynamically evolving profile rather than a static portrait. Second, examining Habermas’ thinking after 2000, the year my published biography of him ends, I venture a biographical-philosophical hypothesis that in what appears to be Habermas’ turn after 11 September 2001, or (...) in his decisive self-choice, he is faithful to the basic motives and core intuitions that brought him to critical theory. Key Words: biography • cosmopolitanism • critical theory • existentialism • Jürgen Habermas • Søren Kierkegaard • 9/11 • religion • terror • UN. (shrink)

What does race add to class, as both are secular social categories? The difficulties of invidious nationalism and the conservation of races that would not foment holy wars of terror persist for both secular or postsecular theorists. Postsecular thinkers are in a stronger position than a secular theorist to challenge religiously inflected social integrations, invidious nationalism, and fundamentalism.Unmasking them as social formation proffers an external criticism, to speak of them as sacralizations of identity exposes them at the root. Secular theorists (...) ignore postsecular sensibility at the peril of failing to challenge the invidious claim to roots that secular nationalism and religious fundamentalism profess. (shrink)

Two questions were addressed to my existential biography of Habermas: Is my use of existential categories to discuss his theorycompatible with his recovery of the publicity of facts and norms? Can I concede a secular reading of anamnestic solidarity to Habermas and retain this conception to sustain a Benjaminian-Kierkegaardian openness of history? The best answer would be to reprint Habermas’s astonishing autobiography from Kyoto (his thank you speech on the occasion of the Koyto Award on 11 November 2004). The second (...) best is first to situate it and then take up the two questions in light of his self-presentation. (shrink)

Can we keep relying on sources of values dating back to the Axial Age, or do cognitive changes in the present age require a completely new foundation? An uncertainty arises with the crisis of values that can support the human in the age of artificial intelligence. Should we seek contemporary access points to the archaic origins of the species? Or must we also imagine new Anthropocenic-Axial values to reground the human event? In his most recent work, Habermas affirms the continuing (...) importance of the contemporary access to the First Axial values, but before him Jaspers anticipates that a second cognitive revolution opens areas that may be receptive to new value foundations. Habermas’ justification of the postsecular turn may not be thinkable without Jaspers’ discovery of the postaxial imaginary. (shrink)

How a thinker comes to adopt or change a view may be regarded as either a strictly theoretical or biographical issue. First, looking backward at my completed philosophical-political profile of Habermas, I elucidate how biographical methodology can yield a coherent yet dynamically evolving profile rather than a static portrait. Second, examining Habermas’ thinking after 2000, the year my published biography of him ends, I venture a biographical-philosophical hypothesis that in what appears to be Habermas’ turn after 11 September 2001, or (...) in his decisive self-choice, he is faithful to the basic motives and core intuitions that brought him to critical theory. (shrink)

His Paulskirche speech on October 14, 2001, marked Habermas’s turn to public criticism of the unilateral politics of global hegemony as he promoted a globaldomestic and human rights policy. Two years later he joined ranks with Jacques Derrida against the eight “new” Europeans who lent signatures to the second Gulf War. Lest we misjudge the joint letter by Habermas and Derrida as peculiarly Eurocentric and even oblivious to the worldwide nature of the antiwar protest on February 15, 2003, we must (...) read their new alliance in the context of its emergence: Derrida and Habermas introduce a corrective that neither invokes the geographical heart of Europe nor the cosmopolitan westernization of the world. In this essay, first, I revisit the imaginary conversation between Habermas and Derrida from 1995. Second, I highlight the persisting differences in their post-2001 thinking, pairing up key political concepts that illustrate how each thinker hopes for that which is to come after the death of God. Third, I press ahead to a new critical theory that articulates postsecular hope after the death of God. (shrink)

His Paulskirche speech on October 14, 2001, marked Habermas’s turn to public criticism of the unilateral politics of global hegemony as he promoted a globaldomestic and human rights policy. Two years later he joined ranks with Jacques Derrida against the eight “new” Europeans who lent signatures to the second Gulf War. Lest we misjudge the joint letter by Habermas and Derrida as peculiarly Eurocentric and even oblivious to the worldwide nature of the antiwar protest on February 15, 2003, we must (...) read their new alliance in the context of its emergence: Derrida and Habermas introduce a corrective that neither invokes the geographical heart of Europe nor the cosmopolitan westernization of the world. In this essay, first, I revisit the imaginary conversation between Habermas and Derrida from 1995. Second, I highlight the persisting differences in their post-2001 thinking, pairing up key political concepts that illustrate how each thinker hopes for that which is to come after the death of God. Third, I press ahead to a new critical theory that articulates postsecular hope after the death of God. (shrink)

Two themes run through Kierkegaard’s authorship. The first defines existential requirements for “becoming human”—reflective honesty and earnest humor. The second demarcates the religious phenomena of sobriety when human becoming suffers insurmountable collisions. Living with existential pathos teaches the difference between the either/or logic of collisions and the both/and logic of development and transitions. There is a difference between self-transformation and a progressive individual and social development. In the developmental mode self experiences gradual progression or adaptive evolution; in the self-transformative mode (...) self undergoes qualitative upsurges, leaps, gestalt switches, musical key transpositions of becoming in individual and social evolutions. Each individual in every epoch begins at the beginning. The author traces the movements of becoming in their parallel dimensions, drawing a fork through Kierkegaard’s writing. The first leads through the existence spheres of his pseudonymous authorship. The second intensifies the movement on the spot and in the moment. (shrink)

Worldwide, antibiotic use is increasing, but many infections against which antibiotics are applied are not even caused by bacteria. Over‐the‐counter and internet sales preclude physician oversight. Regional differences, between and within countries highlight many potential factors influencing antibiotic use. Taking a systems perspective that considers pharmaceutical commodity chains, we examine antibiotic overuse from the vantage point of both sides of the therapeutic relationship. We examine patterns and expectations of practitioners and patients, institutional policies and pressures, the business strategies of pharmaceutical (...) companies and distributors, and cultural drivers of variation. Solutions to improve antibiotic stewardship include practitioners taking greater responsibility for their antibiotic prescribing, increasing the role of caregivers as diagnosticians rather than medicine providers, improving their communication to patients about antibiotic treatment consequences, lessening the economic influences on prescribing, and identifying antibiotic alternatives. (shrink)

While outcomes for children with T-cell acute lymphoblastic leukemia have improved dramatically, survival rates for patients with relapsed/refractory disease remain dismal. Prior studies indicate that glucocorticoid resistance is more common than resistance to other chemotherapies at relapse. In addition, failure to clear peripheral blasts during a prednisone prophase correlates with an elevated risk of relapse in newly diagnosed patients. Here we show that intrinsic GC resistance is present at diagnosis in early thymic precursor T-ALLs as well as in a subset (...) of non-ETP T-ALLs. GC-resistant non-ETP T-ALLs are characterized by strong induction of JAK/STAT signaling in response to interleukin-7 stimulation. Removing IL7 or inhibiting JAK/STAT signaling sensitizes these T-ALLs, and a subset of ETP T-ALLs, to GCs. The combination of the GC dexamethasone and the JAK1/2 inhibitor ruxolitinib altered the balance between pro- and anti-apoptotic factors in samples with IL7-dependent GC resistance, but not in samples with IL7-independent GC resistance. Together, these data suggest that the addition of ruxolitinib or other inhibitors of IL7 receptor/JAK/STAT signaling may enhance the efficacy of GCs in a biologically defined subset of T-ALL.Leukemia advance online publication, 30 May 2017; doi:10.1038/leu.2017.136. (shrink)

Over the course of the last four decades, William Leon McBride has distinguished himself as one of the most esteemed and accomplished philosophers of his generation. This volume—which celebrates the occasion of his seventy-fifth birthday—includes contributions from colleagues, friends, and formers students and pays tribute to McBride’s considerable achievements as a teacher, mentor, and scholar.

McCradden et al. propose to close the “AI chasm” between algorithms and clinically meaningful application using the norms of evidence-based medicine and clinical research, with the rat...

Empirical research has increasingly turned its attention to distributed cognition. Acts of remembering are embedded in a social, interactional context; cognitive labor is divided between a rememberer and external sources. The present article examines the benefits and costs associated with distributed, collaborative, conversational remembering. Further, we examine the consequences of joint acts of remembering on subsequent individual acts of remembering. Here, we focus on influences on memory through social contagion and socially shared retrieval-induced forgetting. Extending beyond a single social interaction, (...) we consider work that tracks the propagation of socially shared retrieval-induced forgetting throughout larger networks made up of several agents. Although much work has focused on how distributing cognition can augment memory, this is not the primary lesson we draw from the conversational remembering literature. Rather, mnemonic convergence between communicators is a boon to sociality. It allows the formation and maintenance of mnemonic communities, rather than expanding capacity or accuracy of memory per se. (shrink)

Studies in economic decision-making have demonstrated that individuals appreciate social values supporting equity and disapprove unfairness when distributing goods between two or more parties. However, this seems to critically depend on psychological mechanisms partly pertaining to the ingroup–outgroup distinction. Little is known as to what extent economic bargaining can be manipulated by means of psychological interventions such has hypnosis. Here we show that a hypnotic ingroup versus outgroup suggestion impacts the tolerance of unfairness in an Ultimatum Game. Specifically, the ingroup (...) suggestion was associated with significantly greater acceptance rates of unfair offers than the outgroup suggestion, whereas hypnosis alone exerted only small effects on unfairness tolerance. These findings indicate that psychological interventions such as hypnotic suggestion can contribute to ingroup favoritism and outgroup rejection. (shrink)

Advocates a new existential and political coalition among critical and postmodern social theorists and among critical gender, race, and class theorists, in dissent from the New World Order, to raise specters of liberation and empower radical democratic change.