Materialism and the Self Kathleen Shirley Micken Old Dominion University
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Critical Theory, Historical Materialism, and the Ostensible End of Marxism: the Poverty of Theory Revisited
Critical Theory, Historical Materialism, and the Ostensible End of Marxism: The Poverty of Theory Revisited BRYAN D. PALMER Summary: This essay notes the extent to which poststructuralism/postmodernism have generally espoused hostility to historical materialism, surveys some representative examples of historical writing that have gravitated toward the new critical theory in opposition to Marxism, and closes with a discussion of the ironic evolution of a poststructurally inclined, anti-Marxist historiography. Counter to the prevailing ideological consensus that Marxism has been brought to its interpretive knees by a series of analytic challenges and the political collapse of the world's ostensibly "socialist" states, this essay argues that historical materialism has lost neither its power to interpret the past nor its relevance to the contemporary intellectual terrain. It is now a decade-and-one-half since Edward Thompson penned The Poverty of Theory: or an Orrery of Errors, and ten times as many years have passed since the publication of Marx's The Poverty of Philosophy.1 Whatever one may think about the advances in knowledge associated with historical materialism and Marxism, particularly in terms of the practice of historical writing, there is no denying that this sesquicentennial has been a problematic period in the making of communist society; the last fifteen years, moreover, are associated with the bleak end of socialism and the passing of Marxism as an intellectual force. Indeed, it is a curious conjuncture of our times that the -
Cultural Distance, Perception of Emotional Display Rules, And
CULTURAL DISTANCE, PERCEPTION OF EMOTIONAL DISPLAY RULES, AND THEIR INFLUENCE ON SOJOURNER ADJUSTMENT A thesis presented to the faculty of the College of Arts and Sciences of Ohio University In partial fulfillment of the requirements for the degree Master of Science Nicole L. Gullekson August 2007 2 This thesis titled CULTURAL DISTANCE, PERCEPTION OF EMOTIONAL DISPLAY RULES, AND THEIR INFLUENCE ON SOJOURNER ADJUSTMENT by NICOLE L. GULLEKSON has been approved for the Department of Psychology and the College of Arts and Sciences by ________________________________________________ Jeffrey B. Vancouver Associate Professor of Psychology ________________________________________________ Benjamin M. Ogles Dean, College of Arts and Sciences 3 Abstract GULLEKSON, NICOLE L., M.S., August 2007, Experimental Psychology CULTURAL DISTANCE, PERCEPTION OF EMOTIONAL DISPLAY RULES, AND THEIR INFLUENCE ON SOJOURNER ADJUSTMENT (109 pp.) With increased globalization, more individuals temporarily leave home to work and study in foreign countries. These sojourners are confronted with societal norms different from their home cultures. The present study investigated the extent to which international student sojourners perceive differences in emotional display norms between their home and host cultures, as well as the influence of such perception on adjustment. Although accurate perception of the host culture’s emotional display rules was not related to adjustment, a “guest” effect existed. Specifically, international student participants reported that one should -
KNOWLEDGE ACCORDING to IDEALISM Idealism As a Philosophy
KNOWLEDGE ACCORDING TO IDEALISM Idealism as a philosophy had its greatest impact during the nineteenth century. It is a philosophical approach that has as its central tenet that ideas are the only true reality, the only thing worth knowing. In a search for truth, beauty, and justice that is enduring and everlasting; the focus is on conscious reasoning in the mind. The main tenant of idealism is that ideas and knowledge are the truest reality. Many things in the world change, but ideas and knowledge are enduring. Idealism was often referred to as “idea-ism”. Idealists believe that ideas can change lives. The most important part of a person is the mind. It is to be nourished and developed. Etymologically Its origin is: from Greek idea “form, shape” from weid- also the origin of the “his” in his-tor “wise, learned” underlying English “history.” In Latin this root became videre “to see” and related words. It is the same root in Sanskrit veda “knowledge as in the Rig-Veda. The stem entered Germanic as witan “know,” seen in Modern German wissen “to know” and in English “wisdom” and “twit,” a shortened form of Middle English atwite derived from æt “at” +witen “reproach.” In short Idealism is a philosophical position which adheres to the view that nothing exists except as it is an idea in the mind of man or the mind of God. The idealist believes that the universe has intelligence and a will; that all material things are explainable in terms of a mind standing behind them. PHILOSOPHICAL RATIONALE OF IDEALISM a) The Universe (Ontology or Metaphysics) To the idealist, the nature of the universe is mind; it is an idea. -
A Cardinal Sin: the Infinite in Spinoza's Philosophy
Macalester College DigitalCommons@Macalester College Philosophy Honors Projects Philosophy Department Spring 2014 A Cardinal Sin: The nfinitI e in Spinoza's Philosophy Samuel H. Eklund Macalester College, [email protected] Follow this and additional works at: http://digitalcommons.macalester.edu/phil_honors Part of the Philosophy Commons Recommended Citation Eklund, Samuel H., "A Cardinal Sin: The nfinitI e in Spinoza's Philosophy" (2014). Philosophy Honors Projects. Paper 7. http://digitalcommons.macalester.edu/phil_honors/7 This Honors Project is brought to you for free and open access by the Philosophy Department at DigitalCommons@Macalester College. It has been accepted for inclusion in Philosophy Honors Projects by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. A Cardinal Sin: The Infinite in Spinoza’s Philosophy By: Samuel Eklund Macalester College Philosophy Department Honors Advisor: Geoffrey Gorham Acknowledgements This thesis would not have been possible without my advisor, Professor Geoffrey Gorham. Through a collaborative summer research grant, I was able to work with him in improving a vague idea about writing on Spinoza’s views on existence and time into a concrete analysis of Spinoza and infinity. Without his help during the summer and feedback during the past academic year, my views on Spinoza wouldn’t have been as developed as they currently are. Additionally, I would like to acknowledge the hard work done by the other two members of my honors committee: Professor Janet Folina and Professor Andrew Beveridge. Their questions during the oral defense and written feedback were incredibly helpful in producing the final draft of this project. -
Culture-Specific Patterns in the Prediction of Life Satisfaction: Roles of Emotion, Relationship Quality, and Self-Esteem
10.1177/0146167203255986PERSONALITYKang et al. / CULTURE, AND SOCIAL EMOTION, PSYCHOLOGY AND LIFE BULLETIN SATISFACTION Culture-Specific Patterns in the Prediction of Life Satisfaction: Roles of Emotion, Relationship Quality, and Self-Esteem Sun-Mee Kang Phillip R. Shaver Stanley Sue University of California, Davis Kyung-Hwan Min Seoul National University Hauibin Jing Sun Yet–Sen University This study was conducted to explore the culture-specific roles of Smith, & Shao, 1995), such as differences in resources to emotion, relationship quality, and self-esteem in determining meet basic needs, upward or downward comparison life satisfaction. It was hypothesized that maintaining good among societies, and cultural differences in valuing per- interpersonal relationships would make individuals in sonal happiness. However, less attention has been paid collectivistic cultures not only feel good about their lives but also to another kind of cross-cultural difference: relative feel better about themselves. Furthermore, two emotion vari- importance of predictors that contribute to life ables—emotional expression and emotion differentiation—were satisfaction. proposed as possible determinants of relationship quality. It was Life satisfaction is a multifaceted construct that refers hypothesized that emotional expressiveness would be more impor- to one’s overall evaluation of life domains such as health, tant for maintaining good interpersonal relationships in indi- finances, job, self-esteem, and interpersonal relation- vidualistic societies but emotion differentiation would be more ships (Michalos, 1991). Societies differ in the emphasis important in collectivistic cultures. These hypotheses were tested they place on certain values and resources, so it seems with Euro-American, Asian American, Korean, and Chinese likely that the life satisfaction levels of members in vari- groups using multigroup analyses in a structural equation ous societies are influenced to different degrees by model. -
Descartes' Influence in Shaping the Modern World-View
R ené Descartes (1596-1650) is generally regarded as the “father of modern philosophy.” He stands as one of the most important figures in Western intellectual history. His work in mathematics and his writings on science proved to be foundational for further development in these fields. Our understanding of “scientific method” can be traced back to the work of Francis Bacon and to Descartes’ Discourse on Method. His groundbreaking approach to philosophy in his Meditations on First Philosophy determine the course of subsequent philosophy. The very problems with which much of modern philosophy has been primarily concerned arise only as a consequence of Descartes’thought. Descartes’ philosophy must be understood in the context of his times. The Medieval world was in the process of disintegration. The authoritarianism that had dominated the Medieval period was called into question by the rise of the Protestant revolt and advances in the development of science. Martin Luther’s emphasis that salvation was a matter of “faith” and not “works” undermined papal authority in asserting that each individual has a channel to God. The Copernican revolution undermined the authority of the Catholic Church in directly contradicting the established church doctrine of a geocentric universe. The rise of the sciences directly challenged the Church and seemed to put science and religion in opposition. A mathematician and scientist as well as a devout Catholic, Descartes was concerned primarily with establishing certain foundations for science and philosophy, and yet also with bridging the gap between the “new science” and religion. Descartes’ Influence in Shaping the Modern World-View 1) Descartes’ disbelief in authoritarianism: Descartes’ belief that all individuals possess the “natural light of reason,” the belief that each individual has the capacity for the discovery of truth, undermined Roman Catholic authoritarianism. -
World, Senses, Human Spirit: Extrapolating the Direction from the Past Through the Present and Into the Future
International Tinnitus Journal, Vol.ll, No.2, 103-105 (2005) EDITORIAL World, Senses, Human Spirit: Extrapolating the Direction from the Past Through the Present and Into the Future or human life, time is a specific monodirectional The Roman philosopher Lucius Aenaeus Seneca F dimension forcing us into serial development (4 Be - AD 65) then defined the phrase nihil in intel and behavior. We are living in the now, but we [ectu, quod non erat ante in sensu (from Naturales know that we stem from yesterday and that we are fac Quaestiones; "nothing can enter into the intellect if it ing the future: our tomorrow. With respect to bodily ex does not first pass through the gates of the senses"). In istence, every human seemingly has only one life. The this, Seneca coined the essentials of humans' communi human life can be regarded as constructing a wheel : We cation with the world and fellow men within the world. can imagine that year by year we fit a new spoke into We can encode from our surrounding things, facts , pic that circular element, a wheel that we call life and that tures, smells, odors, and sounds only after they have rolls us in only one direction, the future. Through de been perceived by our senses. veloping the species for many generations of humans, This really was an important philosophical step in many of these virtual wheels have been linked serially, the description of how human spirit works. All our un one behind the other. On the basis of culture and civili derstanding within our "now" needs information that zation, many humans have formed swarms of such arrives through the senses. -
PHI 110 Lecture 2 1 Welcome to Our Second Lecture on Personhood and Identity
PHI 110 Lecture 2 1 Welcome to our second lecture on personhood and identity. We’re going to begin today what will be two lectures on Rene Descartes’ thoughts on this subject. The position that is attributed to him is known as mind/body dualism. Sometimes it’s simply called the dualism for short. We need to be careful, however, because the word dualism covers a number of different philosophical positions, not always dualisms of mind and body. In other words, there are other forms of dualism that historically have been expressed. And so I will refer to his position as mind/body dualism or as Cartesian dualism as it’s sometimes also called. I said last time that Descartes is not going to talk primarily about persons. He’s going to talk about minds as opposed to bodies. But I think that as we start getting into his view, you will see where his notion of personhood arises. Clearly, Descartes is going to identify the person, the self, with the mind as opposed to with the body. This is something that I hoped you picked up in your reading and certainly that you will pick up once you read the material again after the lecture. Since I’ve already introduced Descartes’ position, let’s define it and then I’ll say a few things about Descartes himself to give you a little bit of a sense of the man and of his times. The position mind/body that’s known as mind/body dualism is defined as follows: It’s the view that the body is a physical substance — a machine, if you will — while the mind is a non-physical thinking entity which inhabits the body and is responsible for its voluntary movements. -
Is Plato a Perfect Idealist?
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue 3, Ver. V (Mar. 2014), PP 22-25 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Is Plato a Perfect Idealist? Dr. Shanjendu Nath M. A., M. Phil., Ph.D. Associate Professor Rabindrasadan Girls’ College, Karimganj, Assam, India. Abstract: Idealism is a philosophy that emphasizes on mind. According to this theory, mind is primary and objective world is nothing but an idea of our mind. Thus this theory believes that the primary thing that exists is spiritual and material world is secondary. This theory effectively begins with the thought of Greek philosopher Plato. But it is Gottfried Wilhelm Leibniz (1646–1716) who used the term ‘idealism’ when he referred Plato in his philosophy. Plato in his book ‘The Republic’ very clearly stated many aspects of thought and all these he discussed from the idealistic point of view. According to Plato, objective world is not a real world. It is the world of Ideas which is real. This world of Ideas is imperishable, immutable and eternal. These ideas do not exist in our mind or in the mind of God but exist by itself and independent of any mind. He also said that among the Ideas, the Idea of Good is the supreme Idea. These eternal ideas are not perceived by our sense organs but by our rational self. Thus Plato believes the existence of two worlds – material world and the world of Ideas. In this article I shall try to explore Plato’s idealism, its origin, locus etc. -
Plato Aristotle Plato’S “Realm of Being”
Plato Aristotle Plato’s “Realm of Being” P.58 "The philosopher's arithmetic applies precisely and strictly only to the world of Being". I am having a hard time understanding this part which seems to be Socrate's thinking. He is taking about equal and unequal units in math- where he says that the ordinary arithmetician operates with unequal units (becoming) and the philosopher with equal units (being). My question is: why does he think this and does that tell us something about how he sees the nature of numbers ultimately? — Loreta Plato’s “Realm of Being” If the realm is meant to be unchanging, and everything has a form, I find it hard to believe that the realm of being contains every possible object for the rest of time. But when new things such as computers are conceived into this world, does the realm of forms not change to account for a new concept? —Ariel Plato’s “Realm of Being” Just the other day I was thinking about why it is we dream of perfection and yet the world is never perfect in any regard. In that sense, I can understand why Plato posits that there is such thing as a world of Being and a World of Becoming, because I recognize the distinction. However, the World of Forms still seems to be a human's idealistic dream, something we believe will never exist in the physical world but is meant to exist anyway. I'm not sure if I can believe in something that is driven by just the idea of wanting it, since we dream of it. -
Materialism and Metaphysics Mcluhan Between Innis and Teilhard De Chardin
Conference: Re-reading McLuhan Bayreuth, Feb. 2007 Hartmut Winkler Materialism and Metaphysics McLuhan between Innis and Teilhard de Chardin. translated by Michael Barchet 1 McLuhan Strictly speaking, my paper shall neither attempt a re-reading nor a novel interpretation of McLuhan. What I am rather interested in, however, is the specific direction media discourse took with McLuhan – especially since this direction is still vivid in our days. Although my paper starts with McLuhan, it actually takes the opposite way from the present back to McLuhan. Let me begin with an irritation. It has caught the attention of many, who have read McLuhan more carefully, and there are countless rather astonished comments: While Understanding Media in 1964 presents a point of view that is relaxed, easy going, ironic and utterly sympathetic with the media in a manner very much of this world, and also refuses for the most part to apply moral considerations, McLuhan’s first book about media, The Mechanical Bride made its points in 1951 by an explicitly judgemental, moral critique of the media.1 His second book made McLuhan more famous than The Mechanical Bride could have ever done, and this was certainly well deserved. Undoubtedly, the new media-friendly attitude must be seen as an achievement and the renunciation of moral considerations may well have made possible a new kind of neutral description. Yet what happened between the two books? How did this switch of positions come to pass, this drastic change of attitude? In his biography2, Marchand notes a turning point in 1953 – years before the National Association of Educational Broadcasters (NAEB) commissioned McLuhan to conduct the research that would be the basis of Understanding Media.3 Marchand offers a biographical explanation: McLuhan encountered the books by Harold Innis, who had approached the subject of media from the very worldly aspect of economics. -
Priestley and Kant on Materialism
Intellectual History Review ISSN: 1749-6977 (Print) 1749-6985 (Online) Journal homepage: https://www.tandfonline.com/loi/rihr20 Priestley and Kant on materialism Udo Thiel To cite this article: Udo Thiel (2020) Priestley and Kant on materialism, Intellectual History Review, 30:1, 129-143 To link to this article: https://doi.org/10.1080/17496977.2020.1688481 © 2019 The Author(s). Published by Informa UK Limited, trading as Taylor & Francis Group Published online: 19 Dec 2019. Submit your article to this journal View related articles View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=rihr20 INTELLECTUAL HISTORY REVIEW 2020, VOL. 30, NO. 1, 129–143 https://doi.org/10.1080/17496977.2020.1688481 Priestley and Kant on materialism Udo Thiel Department of Philosophy, University of Graz, Graz, Austria ABSTRACT KEYWORDS Kant maintains in the Critique of Pure Reason that both materialism materialism; soul; and spiritualism cannot explain our existence. This paper argues that consciousness; unity; Kant’s relation to (psychological) materialism is more complex than simplicity; identity; this rejection suggests and is usually thought, and it evaluates this apperception relation in a new and more positive light. The paper shows that Priestley anticipates some of Kant’s arguments against rationalist psychology, and that Kant’s rejection of materialism does not commit him to an immaterialist metaphysics of the soul. These arguments involve a discussion of the problem of the unity of consciousness and of notions such as simplicity and identity. Kant argues in the Critique of Pure Reason that materialism is “incapable” of “explaining my existence”.1,2 Several commentators, including, notably, Henry Allison, take Kant’s rejection of materialism to be a “refutation”, suggesting that Kant attempts to prove that materialism, as a metaphysical thesis, is false.