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This article provides a critical reading of Alaa Al Aswany's novel The Yacoubian Building (2002), evoking important questions about the nature of terrorism in Egypt and how young men are transformed into religious fanatics. While certainly not excusing terrorists' violent acts, we try to use the novel as a guide to understand what makes a terrorist tick. The novel invites us to witness the fall into the abyss of terror of a young man who dreams of being a policeman. The novel shows that while Taha struggles to change his fate, he faces marginalisation, police corruption, oppression and torture, which finally set him on the path to violence. The paper thus uses the novel as a focal point to broaden our understanding of who a terrorist figure is. Furthermore, we are interested in the literary representations of terrorism and why this novelist chooses terrorism as a main structuring element. By offering a qualitative, different understanding of the fundamental aspects of terrorism, we try to reveal that while it is the terrorist's finger that pulls the trigger, there is a disorienting history of social, political and economic circumstances behind each bullet. The paper concludes that Al Aswany neither demonises nor offers an apology for extremists. He simply presents them as humans so that we can understand what they are angry about. [ABSTRACT FROM AUTHOR]

This commentary is about two papers on the relations between the neuroscience and the physics of time. One is by Buonomano & Rovelli, entitled 'Bridging the neuroscience and physics of time' and the other one is by Gruber, Block & Montemayor, entitled 'Physical time within human time'. The present commentary takes the form of an interview of Remy Lestienne, who published a book on the work of Whitehead, related to the two papers cited above. [ABSTRACT FROM AUTHOR]

This paper inquires into the necessity and limits of what Edmund Husserl calls a "pure" phenomenological psychology. It argues that there may be merit to this notion as a kind of philosophical psychology, the notion of purity in clinical psychology would unnecessarily limit the kinds of factors that the psychologist must take into account in understanding and treating most of the psychological conditions the therapist faces. The paper suggests that phenomenological psychology nonetheless has value in providing a counter-balance to naturalistically inclined psychology that for its part neglects the meaning of various life events for the agent and can serve as means of critical reflection on the operative concepts guiding psychological practice. It can also help correct a deterministic tendency in modern psychology that does not take seriously enough human beings' capacity for self-reflection and for self-responsibility that can often serve as key elements in psychological therapy and healing. [ABSTRACT FROM AUTHOR]

This paper tests whether or not psychological type preferences predicted the extent of liberal versus conservative attitudes towards a range of controversial moral issues among 3,515 clergy and laity from the Church of England who took part in the 2013 Church Times survey. Summated rating scales were produced from Likert items related to four different issues: same-sex relationships, the ordination of women, divorce and remarriage, and cohabitation. After allowing for general theological stance, psychological type preferences for sensing over intuition and thinking over feeling were significantly associated with more conservative attitudes. For theological liberals, sensing types had slightly more conservative moral attitudes, on average, than did intuitive types, but there was no difference among theological conservatives. For theological conservatives, thinking types had slightly more conservative moral attitudes, on average, than did feeling types, but there was no difference among theological liberals. [ABSTRACT FROM AUTHOR]

Pierre Janet, the French philosopher, psychotherapist, and doctor (1859–1947), has often been presented as one of the central figures in contemporary clinical psychology, whose practices and ideas are said to have anticipated those of Sigmund Freud, before becoming a fierce critic of psychoanalysis. What is less well known, however, is that he was also an experienced botanist. The recent discovery of his personal herbarium, which was long thought to be lost, leads historians to address a curious paradox. Unlike his professional papers, of which only a fraction remains, his entire collection built up over 70 years of passionate collecting has been preserved. Thus although the world-famous clinician, bound to medical secrecy, still resists historical exposition, the hitherto unknown amateur naturalist appears in the full light of day. Even though Janet was careful not to hastily amalgamate the study of human behaviour to that of plants, detailed examination of his abundant written work shows that these two disciplines could overlap on occasions. [ABSTRACT FROM AUTHOR]

This paper describes interdisciplinary, practical work in physics classes aimed at the study of time perception. The experimental part includes the evaluation of minute intervals by a person who relies on an internal sense of time. This lab is done in pairs: the experimenter and the tested person. The paper suggests that certain topical, interdisciplinary issues – issues typically excluded from physics and psychology courses – are a means toward interaction of two radically different branches of knowledge (physics and psychology) within the educational process. Such use of interdisciplinarity increases both the students' interest in physics and the quality of physics education. The paper also summarizes and offers for dispute some additional results (quantitative data) about types of time perception. Most students (over 250) demonstrate underestimation and overestimation of time intervals: tachychronia ("accelerated" time sense) and bradychronia ("decelerated" time sense). [ABSTRACT FROM AUTHOR]

This paper explores some possible contributions analytical psychology may make to theorising racial hybridity. Already a 'hybrid psychology', Lu suggests that analytical psychology is particularly well-positioned to speak to the specific experiences and challenges posed by multiraciality. In particular, Lu critically reflects on his hopes, fears, and fantasies that have arisen with the birth of his multiracial children, which may in turn act as a springboard to greater depth psychological reflections on the unique and equally 'typical' experience of raising mixed-raced children. Such concerns have been articulated by others such as Bruce Lee, who faced the challenge of raising multiracial children amidst a backdrop of racism in the Unites States. This paper critically assesses possible ways in which racial hybridity may be theorised from a Jungian perspective and argues that a Post-Jungian approach must reflect the flexibility and fluidity of hybridity itself. [ABSTRACT FROM AUTHOR]

Alfred Schutz is, without a doubt, one of the phenomenologists that contributed the most to the reflection on how to apply insights from phenomenological philosophy to the, empirical and theoretical, human and social sciences. However, his work tends to be neglected by many of the current advocates of phenomenology within these disciplines. In the present paper, I intend to remedy this situation. In order to do so, I will systematically revisit his mundane and social-scientifically oriented account of phenomenology, which, as I shall show, emerges from a theoretical confrontation with the Husserlian distinction between transcendental phenomenology and phenomenological psychology. [ABSTRACT FROM AUTHOR]

The research paper probes into the reverse migrants' psychological dimensions and provides insights on their motivational dynamics. Key demographic variables are taken into consideration and the respondents' perception towards own life cycle stage, the foreign country and the home country provides salient insights on the reverse migration literature. I have, in this empirical paper, correlated demographic variables with select reverse migration factors and have offered plausible reasons and underlying forces behind the return of Indian expatriates abroad. I present the argument in my paper that the underlying causes for return migration are the same globally irrespective of the country of present residence. [ABSTRACT FROM AUTHOR]

This paper explains a fallacy that often arises in theorizing about human minds. I call it the Factual Belief Fallacy. The Fallacy, roughly, involves drawing conclusions about human psychology that improperly ignore the large background of mostly accurate factual beliefs people have. The Factual Belief Fallacy has led to significant mistakes in both philosophy of mind and cognitive science of religion. Avoiding it helps us better see the difference between factual belief and religious credence; seeing that difference in turn enables us to pose interesting normative questions about various mental states labeled “belief.” [ABSTRACT FROM AUTHOR]

The sense of supernatural agency constitutes a defining characteristic of the religious sphere of life. But what accounts for the continued cross-cultural recurrence of this psychological phenomenon over the course of human history? This paper reviews evidence indicating that the source of panhuman or universal cognitive patterns of thought and behaviour such as this lies in the common characteristics of the evolved human mind. Further, that the sense of the supernatural is constituted by a unique combination of commonly recurring cognitive processes that together give rise to a panhuman conviction in the reality of supernatural agencies able and (when minded) willing to assist each individual in situations deemed beyond the capacities of that individual. These cognitive processes are driven most acutely by existential anxiety in response to extrinsic physical, economic and social pressures indicating that religiosity is best understood as a social-psychological phenomenon. [ABSTRACT FROM AUTHOR]

The cognitive science of religion (CSR) is distinctive in its systematic methodology and its interdisciplinary nature. In the field of the study of religion, however, scholars are hardly receptive to CSR because of its "scientific" nature. The reason for this is that CSR is understood as distinct from other studies, nevertheless it has humanistic backgrounds. In order to investigate the intellectual backgrounds of CSR, the paper will describe the initial development of CSR by introducing researches and academic cooperation in the period from the 1990s to the early 2000s. Moreover, by examining academic contexts, what the emergence of CSR brought about to the study of religion will be clarified. CSR emerged as a result of the debate between modernist and postmodernist, connecting various views and resulting in a great shift in the intellectual landscape. This interdisciplinary role can be seen as the most important achievement of CSR. [ABSTRACT FROM AUTHOR]

Historians of emotion largely agree that their research can be usefully informed by interdisciplinary engagement with disciplines like psychology and neuroscience. There is, however, an immediate barrier to such interdisciplinary work: researchers in the affective sciences largely believe that human emotions are meaningfully universal, while historians of emotion overwhelmingly reject the concept of emotional universality. The current essay argues that, despite this fundamental difference, it is still possible for historians of emotion to learn from universalist affective science. This can be done, I suggest, by taking a cue from Klaus Scherer's concept of 'modal emotions', which provides a roadmap for how historians of emotion might make a strategic compromise with universalist science – one that would allow them to access a much wider pool of interdisciplinary opportunity, but would not require them to sacrifice their anti-universalist beliefs. My paper proposes that emotion history will be better served by expanding the scope of its interdisciplinary borrowings, and offers a model for how this might be responsibly done. [ABSTRACT FROM AUTHOR]

This paper brings both textual and ethnographic considerations to bear on Ibn Abī Ṣādiq's (d. 1068/470H) medico-philosophical commentary on the Hippocratic Apho-risms. He considers cases of madness and absence of pain in order to discuss the problem of ikhtilāṭ al-ʿaql (mental derangement) and its relation to the body, soul, and spirit. Focusing on ikhtilāṭ offers a space to examine an important configuration at the limit of the physical, the metaphysical, and spiritual. Ultimately, a close reading of Ibn Abī Ṣādiq's commentaries moves toward a theoretical psychology (a theory of the soul) and a medico-philosophical language of the subjective experience of pain. [ABSTRACT FROM AUTHOR]

The study of emotions in African history is in its infancy, although it is expanding rapidly as a new frontier in scholarly work on the modern era. Considering the violent tumult experienced by the continent over the past two centuries, it seems apposite to begin to explore the role of emotions in the experience and interpretation of those processes of change, which are ongoing at the time of writing. This paper represents an attempt to contribute to the emerging historiography on emotions history in Africa. It is specifically concerned with the power of melancholy, mourning and memory in the context of war and other forms of violent conflict. The paper seeks to adopt a longue durée perspective, encompassing the nineteenth and twentieth centuries, though the bulk of the source material is located in the colonial and postcolonial periods and this is reflected in the weight of the analysis. The analysis itself is concerned with both individual and collective interpretations of the violent past, but the central focus is an assessment of how states and societies mourn the dead; and how they develop processes and systems of socio-political control and memory based on experiences of profound loss and bitter discontent, as well as of supposed military triumph. [ABSTRACT FROM AUTHOR]

While online students may wish to see their teacher on video, there may be practical, pedagogical, affective or political reasons for hesitating. Drawing on my own experiences of online teaching both on a Masters programme and a MOOC (EDCMOOC), the paper raises questions about approaches to teaching, misrepresentation, surveillance and teacher agency. I conclude that though there are problems in these areas, they exist apart from the use of video technology and should not be conflated with it. Moreover, video use does not need to entail a monologic pedagogic stance but can be used to renew and create dialogic opportunities for teachers and students. The paper situates its questions within Bakhtinian ideas about the monologic and the dialogic, parody and addressivity. [ABSTRACT FROM AUTHOR]

Some have argued for the relevance for normative ethics of empirical research in international relations on the origins and role of moral norms. Building on such arguments, the paper considers the relevance of contemporary research in moral psychology and neuroscience for the ethics of war. Research in those fields has implications for our understanding of the sources and nature of moral beliefs and judgement, and thus may shed light on efforts to morally bound violence. In this chapter I consider how such research helps us understand the norm of non-combatant immunity, and explore the implications for understanding the effectiveness of such norms and for normative practice. [ABSTRACT FROM AUTHOR]

Ambivalence, broadly defined as feeling more than one emotion at a time, is thought to be a central aspect of human experience and to play an important role in a range of psychological processes. Ambivalence is experienced in close relationships, identity development, social and political attitudes, decision-making behavior, anxiety states, as well as in psychotherapeutic change. Eight under-graduate students participated in phenomenological interviews that were transcribed and served as the basis for the investigation. The primary purpose of this paper is to shed light on the meaning of the experience of ambivalence by explicating the organizational relationships of its constituent meanings. The paper will also clarify the relation of ambivalence to important psychological processes and developmental transitions during young adulthood. [ABSTRACT FROM AUTHOR]

In response to criticisms of phenomenology as being a solipsistic approach to psychological research and theory, this paper examines the interplay of both the creative/active and receptive/passive constituents of subjective experience identified in Husserl's exposition of intentional analysis. By delineating the ways in which intentional constitution requires passive as well as active processes, we come to see in the first part of this paper how experience and personal identity are as much formed and informed by the social and historical world as they are created by individual subjects. Once we have established the non-solipsistic nature of phenomenology, we then apply it in the second part of this paper to open a window onto the disorder of self long considered to be integral to schizophrenia. Through an exploration of the constitution of sense of self in the experiences of two people with schizophrenia, we see how cognitive disruptions, auditory hallucinations, and delusional ideation may be related to fundamental peculiarities in a person's experiences of intentionality and his/her resulting sense of agency and identity. In conclusion, we suggest that while phenomenology may not be able to provide a complete account of psychosis, it may be used to shed valuable, descriptive light on subjective aspects that provide a conceptual base for the consideration of other factors. [ABSTRACT FROM AUTHOR]

Peter Simons has been rather alone in the modern philosophy of mathematics to argue that the natural numbers should be regarded as properties of multitudes or collections. This paper, however, sides with Simons, but it modifies his property view by adding the notion of imposed collection boundaries and accepting fictional collections. Although partly inspired by the Husserl of Philosophy of Arithmetic, Simons dismisses Husserl's talk of psychological acts of collective combination, but this paper saves them by dressing them in modern cognitive clothes. Hereby, a reasonable partially constructivist notion of the natural numbers emerges. [ABSTRACT FROM AUTHOR]

This editorial introduction briefly summarized the general information and keynote topics of 17th International Multisensory Research Forum (IMRF 2016), which was held in Suzhou, China on June 15-18, 2016. In this IMRF2016 Multisensory Research special issue, seven papers have been collected. Some topics represent mainstream, traditional studies, while others show a range of multidisciplinary approaches. We categorized the main topics in this issue to four aspects: expertise in multisensory timing, neuronal signatures underlying cross-modal correspondence, coupling between perception and action, and lastly, a revisit of the principles for multisensory segregation and integration. [ABSTRACT FROM AUTHOR]

On the theme of "the elemental," this paper delves into the element of water. Specifically, the paper interprets the statement inaugurating philosophy, Thales' claim that everything is water. This is seen not as any sort of atomism and not as opposed to mythology. Instead, it is a claim expressing what the myths themselves are trying to say: there is a mystery to the presence of things, their unconcealment is bestowed on them from a hidden source. This paper shows that Socrates and Heidegger make a similar claim, and so, by generalizing from these three preeminent philosophers, the basic outlook of philosophy as such crystallizes in the view that everything is water. [ABSTRACT FROM AUTHOR]

Many philosophers have argued that psychological time is a fundamental, inherent quality of consciousness that provides continuity and sequence to mental events--enabling memory. And, since memory is consciousness, psychological time enables the individual intentionality of consciousness. Levinas (1961), on the other hand, argues that an individual's past, in the most original sense, is the past of other. The irreducible alterity of one's past sets the stage for the other who co-determines the meaning of the past. This paper is about the exploration cultural memory within the context of a Caucasian doctoral student entering into an African-American community during an internship, who finds that cultural memories are remarkably more complicated than the propositional description of historic events. The paper further explores how cultural memory is not a record of "what happened" hut a sociolinguistic creative meaning making process. Histories can he contested. Memory, on the other hand, never adheres to the strict true or false dichotomy. Memory is like searching for the Divine, it cannot he found, only revealed in mysterious and small details. Memory, is the intruding of the infinite, creating as an effect the idea of a finite (August, 2011), they are not "representations" of the past nor are they a kind of mnemonic system of subjectivism to mediate all of consciousness. [ABSTRACT FROM AUTHOR]

This paper examines the anxieties and uncertainties of aspiring barristers in order to understand the workings of elite professional status. The literature poses two diverging conceptions of negative feelings: as mechanisms for power and solidarity, concentrated at initiation, or else indicators of diminished control and breakdown. To allow for both potential meanings, this paper draws on an ethnographic study of two cohorts of trainee English barristers: one private, one public. The findings detail and compare the sources, nature, and consequences of bad feeling across the sectors. This innovative analysis detects the modes and blends of authority and cohesion, as well as differentiation, declining status, and even separation. This paper argues for intra-professional analyses as valuable groundwork for wider comparisons. [ABSTRACT FROM AUTHOR]

What explains the context sensitivity of some (apparent) beliefs? Why, for example, do religious beliefs appear to control behaviour in some contexts but not others? Cases like this are heterogeneous, and we may require a matching heterogeneity of explanations, ranging over their contents, the attitudes of agents and features of the environment. In this paper, I put forward a hypothesis of the last kind. I argue that some beliefs (religious and non-religious) are coupled to cues, which either trigger an internal representation or even partially constitute the beliefs. I show that such coupling will give rise to the context-sensitivity, without entailing that religious believers take a different attitude to belief content. [ABSTRACT FROM AUTHOR]

Galen is criticized for combining Plato’s tripartition-cum-trilocation of the soul, in which each part constitutes its own source of motivation, with the demand that the faculty of voluntary motion is limited to the rational part, being the only one located in the brain and having access to the relevant nerves. While scholars have concentrated on small nerves as connective organs, this paper focuses on the pneuma, blood and innate heat. When the latter is increased, the irrational parts can affect the brain’s function to such an extent that the rational part’s volitions are reduced to their own desires. [ABSTRACT FROM AUTHOR]

This paper concerns the Aristotelian inquiry on φαντασία' in De Anima III 3. I argue for a systematic interpretation of the chapter, according to which III 3 neatly instantiates what David Charles has called the Three Stage View on scientific inquiry. The first stage establishes the meaning of the term φαντασία so it provides a nominal definition of the object, the second stage dialectically confirms the existence of φαντασία as something different from other already known cognitive powers (perception, thought), the third stage posits a hypothetical essence (real definition), then it tests its power of enabling us to derive from such an essence those manifest and apparent features of φαντασία, that had been previously individuated. On the basis of such reading, some general suggestions on the status and role of φαντασία are also proposed, on the basis of which we can take the definition of III 3 to be consistent with any other explanatory uses of φαντασία in the corpus. [ABSTRACT FROM AUTHOR]

The claim that it is always good to be reasonable can be understood to mean either that being reasonable is always better than being unreasonable all things considered or that being reasonable is better than being unreasonable in at least one respect. This paper tries to evaluate both claims and argues for the second, weaker thesis while dismissing the first. To do this, two distinct ideas contained in our every-day understanding of reasonability are distinguished and formulated more precisely. It is then argued that, regardless of which idea we take to be fundamental, being reasonable is always good in at least one respect, though not always good all things considered. [ABSTRACT FROM AUTHOR]

The concept of time in physics and its connection to consciousness are becoming increasingly problematic. A missing ingredient to both could be retrocausation — the temporal inverse of everyday causation — in which the future influences the past. Apparent evidence for it is in the phenomenon of precognition. Thus far, psychology and physics have assiduously avoided incorporating precognition into their paradigms, even though experimental evidence for it is substantial. Among many noteworthy studies, the Graff–Cyrus experiment is explicated here as an outstanding example of the phenomenon. It is hoped that consciousness, retrocausation, and precognition can be accommodated within the current paradigm of physics, helping bridge the gap to psychology. [ABSTRACT FROM AUTHOR]

The aim of this paper is to contribute to Jung's later work, with a particular focus on the numerical archetypes viewed from an investor's perspective. It attempts to achieve this via a three-pronged approach. First, placing complex psychology in the framework of complexity theory allows a robust acknowledgement and treatment of ‘elusive’ macroscopic properties, i.e. archetypal dynamics, involved in the ordering of a mind as a complex adaptive system. Second, modern insights in number sense (the direct intuition of what numbers mean) provide neuroscientific support for numerical archetypes and clarify their primacy. Third, this paper points to the empirical relevance of numerical archetypes in price discovery, the self-organizing principle of the capital markets (which allocate resources in modern society). The resulting proposition is that the (collective) mind's unconscious and conscious forces can be considered as ‘intelligent’ agents. The competition between these two domains provides the necessary condition to endogenously generate innovative outcomes, the essential capability of complex adaptive systems. According to this view producing such adaptive novelty is achieved in the form of intuitive insights and imagination, which result in a vast array of symbols, e.g. prices in the case of the market's mind. [ABSTRACT FROM AUTHOR]

Phenomenological descriptions of depressed mental life offer a profound understanding of depression from the first-person perspective. In this paper, such descriptions are developed by drawing on the work by Ludwig Binswanger (1881-1966) and on the autobiographical report of depression by Piet C. Kuiper (1919-2002). I will argue that Binswanger's central claim in his phenomenological description of the depressed state of mind fails due to crucial misunderstandings of Edmund Hus-serl's (1859-1938) phenomenology. Nonetheless, by drawing on Kuiper's first-hand account, I will develop a phenomenological description of depressed mental life, highlighting the altered manner of pre-reflective valuing in depression and introducing the concept of a 'depressive habituality.' This term refers to the acquisition of a new set of habitualisations, especially on the foundational levels of automatic mental life. It offers explanations for the fact that it is not easy to recover from depression and that people may more easily become depressed again. [ABSTRACT FROM AUTHOR]

This paper differentiates between several types of verbal deception and related notions: lying, bald-faced lies, bullshit, and deception without lying, inclusive of half-truths/lies of omission and withholding information. This is done in the light of the Gricean work on speaker meaning materialised by what is said and implicature, both being dependent on maxims, which can be observed or nonfulfilled (flouted or violated). To meet this objective, both Grice's and neo-Gricean postulates on truthfulness, lying and deception are revisited. Defining distinct types of deception with Grice's concepts, the paper teases out the complex interdependence between the two levels of speaker meaning: (un)truthful implicature and (un)truthful what is said. [ABSTRACT FROM AUTHOR]

Since C.G. Jung's (1875–1961) death fifty years ago the majority of work on synchronicity has concentrated, like Jung's, either on the connections of the concept to science, religion, and the relationship between science and religion, or, more fully than Jung's, on the clinical implications of the concept. However, Jung also hinted at important social and cultural implications of synchronicity that so far have been little explored. The present paper looks at synchronicity in relation to disenchantment – a theme that connects to both science-religion debates and sociological and cultural debates. Using as a reference point Charles Taylor's characterisation in A secular age (2007) of the transformations that led from the enchanted, pre-modern world to the disenchanted, modern world, the paper considers the extent to which Jung's concept of synchronicity contributes to a re-enchantment of the world. It concludes that the re-enchantment is substantial but avowedly partial, for Jung was attempting not, impossibly, to return to pre-modernity but rather to transform modernity by retrieving important aspects of the pre-modern. [ABSTRACT FROM AUTHOR]

This paper focuses on the ever-growing popularity of scenes depicting and referring to hashish and marijuana use in Egyptian cinema. It argues that a shift in attitude and in the overall depiction of these substances has emerged in more recent films, those produced in the 1990s and after. It suggests that whereas in older cinema these substances were always associated with social and political ills, almost all negative connotations and associations have disappeared in favor of an acceptable and playful depiction. Drawing on the theoretical framework of the carnivalesque developed by Bakhtin, and the work of other scholars such as Gilles Deleuze and Walter Benjamin, this paper suggests that the depictions of smoking hashish and marijuana are subversive moments that ultimately aim at escaping rigid social structures and power hierarchies while providing commentaries on repressive social and political realities. [ABSTRACT FROM AUTHOR]

This paper explores the dynamics of cultural interactions between early modern China and Europe initiated by the Jesuits and other Catholic missionaries through a case study of Wang Honghan, a seventeenth-century Chinese Catholic who systematically sought to integrate European learning introduced by the missionaries with pre-modern Chinese medicine. Focusing on the ways in which Wang combined his Western and Chinese sources to develop and articulate his views on xin (mind and heart), this paper argues that Wang arrived at a peculiar hybrid between scholastic psychology and Chinese medicine, not so much through a course of haphazard misunderstanding as through his conscious and patterned use and abuse of his Western sources, which was motivated most possibly by a wish to define a theoretical position that most suited his social roles as a Catholic convert and a Chinese medical doctor. Thus, rather than seeing Wang as an epitome of "transmission failure," this paper offers it as a showcase for the tremendous dynamism and creativity occurring at this East-West "contact zone" as representatives of both cultures sought to appropriate and transform the symbolic and textual resources of the other side. [ABSTRACT FROM AUTHOR]

The paper first discusses the metaphysical framework that allows the soul's integration into the physical world. A close examination of B36, supported by the comparative evidence of some other early theories of the soul, suggests that the word psuchê could function as both a mass term and a count noun for Heraclitus. There is a stuff in the world, alongside other physical elements, that manifests mental functions. Humans, and possibly other beings, show mental functions in so far as they have a portion of that stuff. Turning to the physical characterization of the soul, the paper argues that B36 is entirely consistent with the ancient testimonies that say that psuchê for Heraclitus is exhalation. But exhalations cover all states of matter from the lowest moist part of atmospheric air to the fire of celestial bodies. If so, psuchê for Heraclitus is both air and fire. The fact that psuchê can manifest the whole range of physical properties along the dry-wet axis guarantees that souls can show different intellectual and ethical properties as well. Moreover, Sextus Empiricus, supported by some other sources, provides us with an answer how portions of soul stuff are individuated into individual souls. The paper closes with a brief discussion of the question whether, and if so with what qualifications, we can apply the term 'physicalism' to Presocratic theories of the soul. [ABSTRACT FROM AUTHOR]

This paper relies on experimental methods to explore the psychological underpinnings of folk intuitions about free will and responsibility. In different conditions, people give conflicting responses about agency and responsibility. In some contexts, people treat agency as indeterminist; in other contexts, they treat agency as determinist. Furthermore, in some contexts people treat responsibility as incompatible with determinism, and in other contexts people treat responsibility as compatible with determinism. The paper considers possible accounts of the psychological mechanisms that underlie these conflicting responses. [ABSTRACT FROM AUTHOR]

This paper analyzes issues surrounding the psychosocial impact of child work. The main goal is to offer a conceptual framework for assessing potential psychosocial factors associated with child work, including the environment and situation of child workers as well as the activity of work itself, and evaluating the links between children's work and their psychosocial well-being. The paper mainly addresses the priority issue--to identify circumstances in which working may negatively impact on children's psychosocial well-being. At the same time, the author argues that exclusive attention to hazards can be misleading, for two reasons. Section two of this paper introduces some major issues relating to psychosocial impacts of child work. Section three identifies a range of factors in children's working lives that may be significant for their psychosocial well-being, in short or long term. Section four turns to multiple dimensions of psychosocial well-being and provides a framework for identifying major indicators of impact. Section five discusses a range of models that link risks, hazards, costs, benefits, value and function of work for children, and Section six provides a brief review of approaches to researching psychosocial impacts of work.

The purpose of this paper is to introduce and define self psychology and its concepts (self and selfobject) so that they can be applied toward a new understanding of the human-nonhuman animal bond. The paper utilizes selected literature from both self psychology and the human-animal bond fields. The paper contains four primary conclusions: 1. Self psychology provides a unique model for understanding the depth and meaning of human-animal relationships; 2. Companion animals and humans can be equally important in their selfobject roles; 3. Self psychology can offer a model for understanding individual differences in attachment to companion animals; and 4. A future direction includes finding ways to assess self psychology constructs in order to measure the depth and function of the selfobject relationship. [ABSTRACT FROM AUTHOR]

The Syrian conflict has challenged both the ways of reporting war and its impact on the public. However, only a few empirical studies have tried to assess public reactions to representations of war. In this paper, we use an empirically-based study that combines quantitative and qualitative methods to assess how Swiss audiences react to crisis reporting and visual news framing in French-speaking Swiss media. The study offers a preliminary understanding of how people react to images in the media, especially with respect to military and political contexts, and also builds a visual map of how audiences process information contained in news images of war. [ABSTRACT FROM AUTHOR]

In this paper, I argue that Plotinus offers us a new and interesting account of self-intellection. It is an account which is informed to some extent by a dilemma that Sextus Empiricus raised about the intellect being to apprehend itself. The significance of Sextus' dilemma is that it sets out the framework within which such a cognitive activity is to be dealt with, namely the intellect must apprehend itself qua part or qua whole, both of which according to him are impossible. Plotinus, I think, successfully gets around this dilemma and is able to explain how the intellect can think itself qua whole. In the process of doing so, he offers an account of self-intellection in which the thinking subject or thinker becomes active in terms of generating its intellectual content, namely itself; a move which is a break from the traditional Platonic/Aristotelian account of the intellect. The paper itself is set up as follows. I start by mentioning the dilemma which Sextus raises about self-intellection. Then I attempt, through an analysis of the noetic intellect's structure, to show how Plotinus is able to offer an account of self-intellection in terms of whole apprehending whole. I conclude with Plotinus' analysis of the light analogy as a means of explaining how this intellectual process works. [ABSTRACT FROM AUTHOR]

This paper is intended as a ‘practice’ in fostering the self-awareness of the Jungian community(ies) to stimulate what Andrew Samuels described as its ‘political energy’ – an energy that can be activated in intimate or larger group settings, which benefit from dynamic interactions and immediacy of affect. Such energy can also be generated remotely by appealing to the intellect and imagination. Here, I aim to activate political energy using what Joseph Henderson termed a ‘psychological attitude’ – that is, focusing on intervention and the potential for improvement. I invite us to consider what factors constrain and enable our political energy, with a view to understanding its nature more generally. This in turn will offer useful insights that we can integrate into our psychology. [ABSTRACT FROM PUBLISHER]

A notable feature of classical American pragmatism is its close association with the birth of experimental psychology. In particular, William James' work as a psychologist influenced, and was influenced by, his pragmatism. This paper seeks to support this reading of the relation between Jamesian psychology and pragmatism, particularly through his "Sentiment of Rationality" and the later contention that the true is the satisfactory. In addition, James' insights are tested and expanded through reference to contemporary research on processing fluency, as well as concepts of ecological rationality. [ABSTRACT FROM AUTHOR]

In the Gorgias, Socrates argues that just punishment, though painful, benefits the unjust person by removing injustice from her soul. This paper argues that Socrates thinks the true judge (i) will never use corporal punishment, because such procedures do not remove injustice from the soul; (ii) will use refutations and rebukes as punishments that reveal and focus attention on psychological disorder (= injustice); and (iii) will use confiscation, exile, and death to remove external goods that facilitate unjust action. [ABSTRACT FROM AUTHOR]

Mullā Sadrā Shïrāzi (d. 1636) subscribes to the Avicennian view according to which the human subject is always and fully aware of herself. At the same time, his eschatology hinges on the Qur'ânic motif of the soul as a closed book that is first opened on the Final Day, that is, on the idea that each soul's share in the afterlife should be understood as the full revelation of the soul's true nature to itself. The two ideas thus have seemingly contradictory entailments: the soul is fully aware of and transparent to itself, but at the same time it has aspects that can remain opaque to it, at least in this life. The task of this paper is to investigate whether §adrä can coherently hold on to the two ideas, and what kind of revisions this requires him to make to the received concepts of self and self-awareness. [ABSTRACT FROM AUTHOR]

This special issue argues in favor of a new approach to the study of norms of warfare, which combines a normative analysis of ethical problems arising in war with an explanatory analysis of the use of force. Norms of warfare go as far back as Antiquity, and their study has followed a long historical path. In recent years, the ethics of war, mostly grounded in philosophy, has considerably expanded as a field. Notwithstanding such efforts to refine our normative knowledge of what should be just norms for the use of force, we argue that a more interdisciplinary approach is required to orient the study of the laws of war. In this Special Issue, proposals are made that, along with normative analysis, bring to the discussion not only disciplines such as political science and international relations, but also social theory, psychology and the neurosciences. We argue from a non-ideal perspective, that in order for norms to be just, they need to be 'plausible' for those who should abide by them. They also need to make sense in the context of democratic societies that favor a pluralistic debate on justice and ethics. Epistemically, we argue that, in order to understand if norms are plausible and just, reducing the gap between the normative and the empirical is required. [ABSTRACT FROM AUTHOR]