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Skepticism and Pluralism Ways of Living a Life Of
SKEPTICISM AND PLURALISM WAYS OF LIVING A LIFE OF AWARENESS AS RECOMMENDED BY THE ZHUANGZI #±r A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY AUGUST 2004 By John Trowbridge Dissertation Committee: Roger T. Ames, Chairperson Tamara Albertini Chung-ying Cheng James E. Tiles David R. McCraw © Copyright 2004 by John Trowbridge iii Dedicated to my wife, Jill iv ACKNOWLEDGEMENTS In completing this research, I would like to express my appreciation first and foremost to my wife, Jill, and our three children, James, Holly, and Henry for their support during this process. I would also like to express my gratitude to my entire dissertation committee for their insight and understanding ofthe topics at hand. Studying under Roger Ames has been a transformative experience. In particular, his commitment to taking the Chinese tradition on its own terms and avoiding the tendency among Western interpreters to overwrite traditional Chinese thought with the preoccupations ofWestern philosophy has enabled me to broaden my conception ofphilosophy itself. Roger's seminars on Confucianism and Daoism, and especially a seminar on writing a philosophical translation ofthe Zhongyong r:pJm (Achieving Equilibrium in the Everyday), have greatly influenced my own initial attempts to translate and interpret the seminal philosophical texts ofancient China. Tamara Albertini's expertise in ancient Greek philosophy was indispensable to this project, and a seminar I audited with her, comparing early Greek and ancient Chinese philosophy, was part ofthe inspiration for my choice ofresearch topic. I particularly valued the opportunity to study Daoism and the Yijing ~*~ with Chung-ying Cheng g\Gr:p~ and benefited greatly from his theory ofonto-cosmology as a means of understanding classical Chinese philosophy. -
Kierkegaard on Selfhood and Our Need for Others
Kierkegaard on Selfhood and Our Need for Others 1. Kierkegaard in a Secular Age Scholars have devoted much attention lately to Kierkegaard’s views on personal identity and, in particular, to his account of selfhood.1 Central to this account is the idea that a self is not something we automatically are. It is rather something we must become. Thus, selfhood is a goal to realize or a project to undertake.2 To put the point another way, while we may already be selves in some sense, we have to work to become real, true, or “authentic” selves.3 The idea that authentic selfhood is a project is not unique to Kierkegaard. It is common fare in modern philosophy. Yet Kierkegaard distances himself from popular ways of thinking about the matter. He denies the view inherited from Rousseau that we can discover our true selves by consulting our innermost feelings, beliefs, and desires. He also rejects the idea developed by the German Romantics that we can invent our true selves in a burst of artistic or poetic creativity. In fact, according to Kierkegaard, becom- ing an authentic self is not something we can do on our own. If we are to succeed at the project, we must look beyond ourselves for assistance. In particular, Kierkegaard thinks, we must rely on God. For God alone can provide us with the content of our real identi- ties.4 A longstanding concern about Kierkegaard arises at this point. His account of au- thentic selfhood, like his accounts of so many concepts, is religious. -
Oxford Studies in Ancient Philosophy. Volume 31, Winter 2006
LIVING IN DOUBT: CARNEADES’ PITHANON RECONSIDERED SUZANNE OBDRZALEK I though the interpretation of ancient texts is inevitably di¶cult, Carneades presents what one might call a worst-case scenario. In the first place, he wrote nothing. To complicate matters, Carneades’ views were so obscure that his faithful disciple Clitomachus con- fessed that he could never figure out what Carneades actually be- lieved (Cic. Acad. 2. 139). Showing remarkable fortitude in the face of such an obstacle, Clitomachus, attempting to play Plato to Carneades’ Socrates, reportedly recorded Carneades’ teachings in 400 books (D.L. 4. 67). Not one remains. None the less, Clito- machus’ attempt to make a philosophy of Carneades’ anti-theoreti- cal stance was not a complete failure; Carneades had a tremendous influence on the later Academy as well as the Stoa, and his views (or lack thereof) have been handed down to us by both Sextus Em- piricus and Cicero. These sources are, however, problematic. As a Pyrrhonist, Sextus was critical of the Academy and may have ex- aggerated what he took to be Carneades’ dogmatism. Cicero, on the other hand, a student of Philo, was undoubtedly influenced in his interpretation of Carneades by his teacher’s dogmatic scepti- cism. Carneades is perhaps best known for proposing the pithan»e phantasia (probable impression) as a criterion for life. However, the status of his theory of the pithanon (probable) is completely unclear.1 Was it merely a dialectical move against the Stoic charge of apraxia (inaction)? Was it a theory that Carneades himself en- ã Suzanne Obdrzalek 2006 I would like to thank Alan Code, Tony Long, Julius Moravcsik, and David Sedley for their comments on this paper. -
Image and Imagination As Therapeutic Support. Know Oneself and Re-Educate Oneself Through Vision †
Proceedings Image and Imagination as Therapeutic Support. Know Oneself and Re-Educate Oneself through Vision † Anna Marotta * and Rossana Netti DAD (Department of Architecture and Design), Politecnico di Torino, 10129 Torino, Italy; [email protected] * Correspondence: [email protected] † Presented at the International and Interdisciplinary Conference IMMAGINI? Image and Imagination between Representation, Communication, Education and Psychology, Brixen, Italy, 27–28 November 2017. Published: 18 January 2018 Abstract: This research aims to identify and understand the possible approaches in psychological environment, through the images and imaginary as a therapeutic tool. The image is investigated in the film “projection”: this latter is not only intended as a visual projection on the plane of expression, but it is also the projection of the self, implemented by the director and the actors, but also by the spectator, who becomes a participating observer of the story told. An example that combines all these aspects can be identified in Hitchcock’s figure, for his film culture, for the recording technique, but also for his complex psychic characteristics. The critical synthesis of the most significant works of his film production, can be a possible example for the research proposed here. In particular, some elements of vision and representation were privileged in relation to the relationship between image, imaginary and psychological aspects. Keywords: imagination; vision; fantasy; metaphor; therapeutic aid 1. Introduction Mental images, such as dreams, are emerging symbols from the unconscious that can be investigated and understood to modify and enhance the approach to the real world, but also with oneself. To imagine is not always a simple process to put into practice: for some the production may be excessive or disorderly, for other deficient or problematic and moreover the mind may not be able to distinguish reality from fantasy. -
And Comprehension (Katalêpsis)
BREAKING THE STOIC LANGUAGE: PHILO’S ATTITUDE TOWARDS ASSENT (SUNKATATHESIS) AND COMPREHENSION (KATALÊPSIS) CARLOS LEVY, Paris IV-Sorbonne University Neither Cicero nor Philo are generally considered true philosophers. However they made rather significant contributions to philosophy. Cicero was the first to think that philosophy could be exposed in a language other than Greek. The beginning of the first book of the Libri Academici shows how strange this decision, which now appears as evident, seemed at the time.1 Philo did not have to contend with this kind of problem since Greek was his native language, the one which the Jewish community of Alexandria considered as perfectly legitimate to express the word of God.2 But, by connecting philosophy and monotheism, after some others whose works did not survive, he opened a new chapter in the history of philosophy.3 At the time of Cicero and Philo, Stoicism was still the predominant philosophical system. Of course, it was in a way “le début de la fin,” since the revival of Aristotelianism after a long period of decay, and the irruption of Middle Platonism were going to break the triad which characterized the Hellenistic period: Stoicism, Epicureanism, and the Scepticism (even if the term is perhaps inadequate) of the New Academy. In this triad Stoicism was indubitably the most active element, especially because Stoic philosophers succeeded in imposing their conceptual innovations even to their opponents, especially in the fields of psychology and gnoseology so that it can be said that our actual gnoseological vocabulary is deeply rooted in this doctrine. Among these innovations, the concept of assent, sunkatathesis had a central role, since it was at the same time the mark of a personality, the factor of all kind of decisions and the transition between knowledge and ethics.4 Stoicism was for Philo both a treasure of philosophical notions and an enemy since it represented the most perfect form of immanentism in ancient philosophy, a form of thought that a thinker who 1 Lib. -
Books Added to Benner Library from Estate of Dr. William Foote
Books added to Benner Library from estate of Dr. William Foote # CALL NUMBER TITLE Scribes and scholars : a guide to the transmission of Greek and Latin literature / by L.D. Reynolds and N.G. 1 001.2 R335s, 1991 Wilson. 2 001.2 Se15e Emerson on the scholar / Merton M. Sealts, Jr. 3 001.3 R921f Future without a past : the humanities in a technological society / John Paul Russo. 4 001.30711 G163a Academic instincts / Marjorie Garber. Book of the book : some works & projections about the book & writing / edited by Jerome Rothenberg and 5 002 B644r Steven Clay. 6 002 OL5s Smithsonian book of books / Michael Olmert. 7 002 T361g Great books and book collectors / Alan G. Thomas. 8 002.075 B29g Gentle madness : bibliophiles, bibliomanes, and the eternal passion for books / Nicholas A. Basbanes. 9 002.09 B29p Patience & fortitude : a roving chronicle of book people, book places, and book culture / Nicholas A. Basbanes. Books of the brave : being an account of books and of men in the Spanish Conquest and settlement of the 10 002.098 L552b sixteenth-century New World / Irving A. Leonard ; with a new introduction by Rolena Adorno. 11 020.973 R824f Foundations of library and information science / Richard E. Rubin. 12 021.009 J631h, 1976 History of libraries in the Western World / by Elmer D. Johnson and Michael H. Harris. 13 025.2832 B175d Double fold : libraries and the assault on paper / Nicholson Baker. London booksellers and American customers : transatlantic literary community and the Charleston Library 14 027.2 R196L Society, 1748-1811 / James Raven. -
Porchat's Neo-Pyrrhonism: an Introductory Exposition
SKÉPSIS, ISSN 1981-4194, ANO VIII, Nº 12, 2015 33 PORCHAT’S NEO-PYRRHONISM: AN INTRODUCTORY EXPOSITION. PLÍNIO JUNQUEIRA SMITH. (Escola de Filosofia, Letras e Ciências Humanas - UNIFESP) Email: [email protected] Porchat’s seminal paper, “On What Appears”, lays the foundations and the main lines of his neo-Pyrrhonism. It was published in 1991, before Fogelin’s well-known book (Pyrrhonian Reflections on Knowledge and Justification , 1994). It was a turning point in Oswaldo Porchat’s philosophical thought. His neo-Pyrrhonism was further developed in a number of papers written since then. I hope to show not only that Porchat was a good historian of ancient Pyrrhonism, but also that he up-dated Pyrrhonism in a highly interesting way, proposing insightful solutions to some philosophical problems that are still with us today. One of the merits of Porchat’s proposal is that his neo-Pyrrhonism allows us to see the Pyrrhonian stance as a global, coherent philosophical position, not subject to many often- repeated criticisms. Porchat’s neo-Pyrrhonism is not confined to epistemological questions, but constitutes a broad, articulated philosophical perspective. I will try to be as brief and clear as I can. But before presenting its basic ideas I would like to sketch out some of Porchat’s previous thoughts and connect them to his sceptical worries. Though always interested in scepticism, he resisted in adopting a sceptical position, until at last he surrendered to it. Perhaps this will help to understand better how his neo- Pyrrhonism emerged and was shaped. I. Some information about his background: Formerly, Porchat’s thought had two phases: A) Structuralism (1961-1967) and the refusal of philosophy (1968-1969). -
Aristotle's Account of Akrasia
ARISTOTLE’S ACCOUNT OF AKRASIA Elena Cagnoli Fiecconi University College London Mphil Stud I hereBy declare that the work presented in this thesis is my own and the work oF other persons is appropriately acknowledged. Signed: 1 Table of Contents Abstract......................................................................................................................................................... 3 Introduction ................................................................................................................................................ 4 Chapter 1: the Socratic Interpretation and the desire-based Interpretation of Akrasia .. 8 1.1 Introduction .........................................................................................................................................................8 1.2 The “Socratic” solution ....................................................................................................................................8 1.3 The desire-based account............................................................................................................................ 15 1.4 Conclusion.......................................................................................................................................................... 21 Chapter 2: Reconciling the Ignorance Account and the Motivational conflict Account of Akrasia: Is the Akratic’s Failure a Failure of Phantasia?............................................................23 2.1 Introduction ..................................................................................................................................................... -
9D3f0f669010a3a0c55927ac475
ALASTAIR HANNAY AND GORDON D. MARINO Introduction Myths attach rather easily to some thinkers, especially to those who like Hegel are hard to read or like Kierkegaard hard to place. Such myths are often based on hearsay or a superficial reading of the texts. One lingering myth about Kierkegaard is that he is an irra- tionalist in some sense that denies the value of clear and honest thinking. Kierkegaard did deny the ability of reasoned thought to ar- rive at universal and objective truth on matters of value, but today that is considered quite rational. This collection of previously un- published essays is offered as proof of how wrong it is to suppose that if Kierkegaard's philosophical star is in the ascendant, as it now is, things must be going badly with philosophy. Besides this general myth, though owing as much to them as they to it, are the particular myths - of Kierkegaard's uncontrolled pre- dilection for paradox, a delight in exaggeration, and his writer's weakness for rhetoric over perspicuity - myths that have led in their turn to superficial renditions of the ideas and to failures to de- tect consistency or development in his multiauthored production. More than with any other recent thinker, and for good or ill, the re- ception of Kierkegaard's work has carried the subjective stamp of the receiver's own preferences. So much so that one might well ask if Kierkegaard has not so much enjoyed as "suffered" his several renaissances. Emanuel Hirsch, whose influential German translations reflect personal political leanings, tried to weave Kierkegaard into the tan- gled web of an existence theology adapted to National Socialism. -
Aristotle's Ethical Psychology: the Role of Reason in Virtue and Happiness,(PDF)
Aristotle's Ethical Psychology: Reason's Role in Virtue and Happiness CUP Ancient Ethics Volume - Jessica Moss - DRAFT January 2015 Since happiness is an activity of the soul expressing complete virtue, we must examine virtue... But by human virtue we mean not the virtue of the body but that of the soul, and we also say that happiness is an activity of the soul.. .The student of politics therefore must study the soul, but for the sake of these things and to the extent that is sufficient for the things sought. (EN 1102a5-25)1 The study of the human good requires the study of the human soul; Aristotelian ethics requires Aristotelian psychology. Not too much psychology, Aristotle warns us, but enough for the purpose at hand (1102a23-6) - the Ethics' purpose of defining the human good and explaining how it is achieved. Thus as ethicists we can for instance ignore questions about the ontological status of soul-parts. What do we need to know? Aristotle's answer comes from the function argument (EN 1097b21-98a20), whose conclusion he restates in our opening quotation. The human good consists in the excellent performance of the human function; the human function consists in distinctively human activity, i.e. a distinctively human life; this can only be the activity of the distinctive parts of the human soul.2 The ethicist must thus study these parts enough to understand what they do - their functions - and what makes them do that excellently - their virtues. Aristotle assumes without argument that we know something general but crucial about these distinctive parts: they are those that “have logos” - usually glossed as “share in reason,” “are rational.”3 He states this already in the function argument (EN 1098a3-5); later discussions give us more detail. -
Inventaire Du Fonds Pierre-Bernard Schneider
Institut universitaire d’histoire de la médecine et de la santé publique Bibliothèque d’histoire de la médecine et d’éthique médicale Inventaire du Fonds P. BERNARD SCHNEIDER CHUV | Bibliothèque d’histoire de la médecine et d’éthique médicale Inventaire du fonds Pierre-Bernard Schneider Réalisé sous la direction de Daniela Vaj DV IUHM, Lausanne, 2011 IUHM - Fonds Schneider P.B. 1 Bibliothèque d’histoire de la médecine et d’éthique médicale Institut universitaire d’histoire de la médecine et de la santé publique Avenue de Provence 82, CH-1007 Lausanne Tél. 021 314 70 52 / mailto : [email protected] Site : www.chuv.ch/iuhmsp/bibliothèque Equipe : Daniela Vaj, responsable de la bibliothèque Marie-Dominique Casse, bibliothécaire assistante Caroline Hofer, bibliothécaire assistante IUHM - Fonds Schneider P.B. 2 Présentation Note biographique Pierre-Bernard Schneider (1916 - 2005) Pierre-Bernard Schneider naît le 29 septembre 1916 à St-Imier dans une famille d’horlogers originaire de Seeberg, dans le canton de Berne. Il partage ses études de médecine entre plusieurs villes de Suisse, Vienne et Paris, puis se spécialise en psychiatrie. Il obtient son doctorat en médecine en 1944 et son habilitation en 1954. Ses voyages aux Etats-Unis l’ouvrent aux progrès de la médecine psychosomatique et de la psychologie médicale. A l'Université de Lausanne il est privat-docent (1953-1957), puis professeur extraordinaire de policlinique psychiatrique (1957-1965). Il donne également des cours de psychiatrie à la Faculté de droit (1957-1982) et accède au professorat ordinaire de psychologie médicale et de psychiatrie en 1965. Doyen de faculté de médecine (1964-1966), il crée et dirige la Policlinique psychiatrique universitaire entre 1948 et 1982, date de sa retraite. -
Viewed As Providing a Symbolic Bridge Between Our Conscious and Unconscious Thoughts
Cronicon OPEN ACCESS EC PSYCHOLOGY AND PSYCHIATRY Thematic Article Imaginative Movement Therapy: A Jungian Psychotherapeutic Approach Laner Cassar* SITE (MALTA), International Network for the Study of Waking Dream Therapy (INSWDT), Malta *Corresponding Author: Laner Cassar, SITE (MALTA), International Network for the Study of Waking Dream Therapy (INSWDT), Malta. Received: March 15, 2021; Published: April 28, 2021 Abstract This paper highlights the main procedural steps of the neo-Jungian psychotherapeutic modality known as Imaginative Move- ment Therapy which integrates aspects of Desoille’s Directed Waking Dream method into Jung’s Active Imagination technique while respecting the main principles of analytical psychology. This therapeutic modality facilitates the patient’s access the help of the therapist to his or her own unconscious by engaging in a waking dream which is started by the therapist. The patient is encouraged symbolically in a collaborative phase between therapist and patient. Despite the relative guidance of the therapist in I.M.T., the thera- to explore, experience and confront unconscious figures encountered. These waking dreams are then reflected upon and elaborated pist has to be particularly attentive to be respectful of the patient’s unconscious material and only intervenes with prompting inter- ventions to start the waking dream, to explore it and when he or she needs to be provided with safety. Keywords: Imagination; Movement; Waking Dreams; Imaginative Experience Imaginative Movement Therapy is a relational and imaginative form of psychotherapy which makes use of the patient’s imagination in therapeutic modality developed from Carl Jung’s method of Active Imagination which also integrates aspects of Robert Desoille’s Directed order to access his or her unconscious and to help undo the stuckness that he or she may find themselves in.