This paper argues that the unicity of the signification of words makes inter comprehension, and explores of a pure or rational ontology as providing a space for communication between cultures.Therefore, no culture has any propriety right over that ontology.

The purpose of this study is not to show, as does Obenga, how Europe drew on Egypt or how Africa is the origin of all philosophies and the origin of all humanity, but to show African thinkers who, in the future, will want to take a serious look at developing a philosophy that embraces the major values of African culture, for this is supremely possible. This African culture subsists above all in the inexplorable African linguistic corpus. I argue that if (...) we speak of African wisdom, we must first show its existence in the linguistic underpinning of the sapiential function in African culture. The solution to Africa’s problems will never come entirely from outside Africa; per contra, it will come from Africa itself, in her inherent values. The realms of salvation, therefore, of Africa lie in the norms implicit in its culture, but which are universal and are applicable to other cultures as well. The principal objective, therefore, of this paper, is the encounter between the logos and the African sapiential tradition for the two modes of thought mutually enrich themselves to address our contemporary problems. I show the crisis of the African humanity and the spheres of redemption in its sapiential function and the transmission of knowledge and reason in its multifarious facets. The work shows the major ideas inherent in the African sapiential tradition (African languages). African philosophy can incontrovertibly be found in African languages which conceal great knowledge and a use of life we have neglected today. The article explores the Kiluba language and deals with diverse questions in philosophy from its areas, i.e. ethics, politics, psychology, modern philosophy, linguistics, moral philosophy. (shrink)

Michel Henry is regarded as one of the most important French philosophers of the second half of the 20th century. Yet, he is still not widely cited as Edmund Husserl, Martin Heidegger, Jacques Derrida and Jean Paul Sartre are. His thought constitutes a philosophy of life, distancing itself not only from the phenomenology of the 20th century, but also from the science and technology inaugurated by Galileo Galilei and Rene Descartes. Furthermore, Leopold Sedar Senghor is an African philosopher whose philosophy (...) has often been misunderstood in both African as well as in most Western philosophical scholarly circles. Critiquing representation in Western thought only makes sense if it is made clear that it is entirely conceivable that this critique squanders its meaning elsewhere, in the East. It is inherent in it. However, very few academics have felt that this should be done. It is essential to make connections, because what Henry discovers puts him in an immediate proximity of the radical approach of Vedanta and the approach of Senghor’s Negritude theory of emotion. The objective of this article is to find significant points of convergence between absolute subjectivity, the idea of affectivity, and Negritude and Vedanta in Henry’s speculative thought. The reading of Henry, Indian philosophy (Vedanta) and Negritude (Senghor) allows for establishing a bridge between Indian philosophy (Vedanta) and phenomenology, most notably a bridge between Negritude and the phenomenology of life. (shrink)

The aim of this paper is the exploration of Heidegger's interpretation of the phenomenon of technology against the background of his new vision of reality. It can be said that in this context sin which was formerly moral and religious became in our age, as it were, technological. Because man has distanced himself from the Nature, he finds himself at the same time alienated and guilty, contemplating, like a child brazen in the brainlessness of what he has done and waiting (...) in anguish the imminent punishment of a mother who does not forgive. Cum multis aliis, it is not only ugliness with which Heidegger reproaches technoscience but aggressiveness as well. (shrink)

The aim of this paper is the exploration of Heidegger's interpretation of the phenomenon of technology against the background of his new vision of reality. It can be said that in this context sin which was formerly moral and religious became in our age, as it were, technological. Because man has distanced himself from the Nature, he finds himself at the same time alienated and guilty, contemplating, like a child brazen in the brainlessness of what he has done and waiting (...) in anguish the imminent punishment of a mother who does not forgive. Cum multis aliis, it is not only ugliness with which Heidegger reproaches technoscience but aggressiveness as well. (shrink)

Humans regularly pursue activities characterized by dramatic success or failure outcomes where, critically, the chances of success depend on the time invested working toward it. How should people allocate time between such make‐or‐break challenges and safe alternatives, where rewards are more predictable (e.g., linear) functions of performance? We present a formal framework for studying time allocation between these two types of activities, and we explore optimal behavior in both one‐shot and dynamic versions of the problem. In the one‐shot version, we (...) illustrate striking discontinuities in the optimal time allocation policy as we gradually change the parameters of the decision‐making problem. In the dynamic version, we formulate the optimal strategy—defined by a giving‐up threshold—which adaptively dictates when people should stop pursuing the make‐or‐break goal. We then show that this strategy is computationally inaccessible for humans, and we explore boundedly rational alternatives. We compare the performance of the optimal model against (a) a myopic giving‐up threshold that is easier to compute, and even simpler heuristic strategies that either (b) only decide whether or not to start pursuing the goal and never give up or (c) consider giving up at a fixed number of control points. Comparing strategies across environments, we investigate the cost and behavioral implications of sidestepping the computational burden of full rationality. (shrink)

In my response to the comments of Charley Hardwick, Ann Pederson, and Greg Peterson, I continue the narrative, confessional mode of my writing in Dancing with the Sacred. First, I sketch some methodological decisions underlying my naturalistic, evolutionary, practical theology. I then respond to the encouraging suggestions of my commentators by further developing my ideas about naturalism, mystery, creativity as God, the place of ecological responsibility in my thinking, sin, and eschatology. I offer suggestions as to how I might (...) widen the practical applications of my theology beyond environmental and medical ethics to other areas of moral responsibility in relation to the creative process. I do all this with much appreciation for the care and careful critical reflection that my commentators have devoted to my thinking. (shrink)

We contend that social science variables are the product of multiple partly heritable traits. Genetic associations with socioeconomic status (SES) may differ across populations, but this is a consequence of the intermediary traits associated with SES differences also varying. Furthermore, genetic data allow social scientists to make causal statements regarding the aetiology and consequences of SES.

The "Dark Side" of Humour. An Analysis of Subversive Humour in Workplace Emails Although a substantial amount of research has investigated the various functions of humour in a workplace context, electronic means of communication have largely been ignored. This is particularly surprising since electronic communication in the workplace is increasingly gaining significance. This seems to be especially true for email, which in many workplaces is the preferred medium for communicating transactional as well as relational topics. Drawing on a corpus of (...) about 100 emails collected in an academic setting, we explore how humour is used in workplace emails. Our specific focus is on subversive humour, which often functions as a tool to express frustration and dissent, and ultimately to challenge existing power relations. Our analysis illustrates that subversive humour is an excellent means to make fun of established and normative workplace practices by exaggerating and ridiculing them, and to re-define organisational reality by offering alternative interpretations. These functions of subversive humour appear to be particularly useful for those in relatively powerful positions: by employing humour to convey critical and potentially threatening messages in acceptable ways, the senders manage to express their dissent and frustration with the wider organisational system while, at the same time, escaping the scrutiny of the very organisation that they are symbolically challenging. (shrink)

This paper seeks to think creatively about the body of research which claims there is a link between heavy metal music and adolescent alienation, self-destructive behaviours, self-harm and suicide. Such research has been criticised, often by people who belong to heavy metal subcultures, as systematically neglecting to explore, in a meaningful manner, the psychosocial benefits for individuals who both listen to contemporary heavy metal music and socialize in associated groups. We argue that notions of survival, strength, community, and rebellion are (...) key themes in contemporary heavy metal music. Through literary-lyrical analysis of a selection of heavy metal tracks, this paper aims to redress the balance of risk and benefit. We argue that listening to this type of music, the accompanying social relationships, sense of solidarity and even the type of dancing can ameliorate tumultuous and difficult emotions. Songs which could be read as negative can induce feelings of relief through the sense that someone else has felt a particular way and recovered enough to transform these emotions into a creative outlet. This genre of music may therefore not increase the risk of untoward outcomes in any simple sense but rather represent a valuable resource for young people in difficulty. (shrink)

Three questions are addressed. First, concerning the definition of naturalism, I accept the characterization by Rem Edwards (1972) but insist on a materialist or physicalist interpretation of these features. Second, the distinctive characteristic of my religious naturalism is an argument that although a theological position based on a physicalist ontology is constrained by physicalism, the ontology itself does not dictate theological content. Theological content can break free of ontology if this content is valuational rather than ontological. Such a valuational theism (...) becomes possible when Rudolf Bultmann's and Fritz Buri's method of existentialist interpretation is wedded to Henry Nelson Wieman's naturalist conception of God. The knowledge of God in events of grace, therefore, is rooted in moments of creative transformation that are themselves always transformative. This approach makes possible a better approach to the problem of objectivity than Bultmann could achieve. Third, concerning the chief issues facing religious naturalism today, I argue that religious naturalists should more forthrightly confront the issue of ontological materialism and that the most pressing issue concerns thinking out more fully the religious or theological content to be ascribed to such a position after the nature of naturalism is resolved. (shrink)

This essay is an appreciative engagement with Karl Peters's Dancing with the Sacred (2002). Peters achieves a naturalistic theology of great power. Two themes are covered here. The first is how Peters gives ontological footing for a naturalistic conception of God conceived as the process of creativity in nature. Peters achieves this by conceiving creativity in terms of Darwinian random variation and natural selection combined with the notion of nonequilibrium thermodynamics. He gives ontological reference for a conception of God similar (...) to Henry Nelson Wieman's idea of creative transformation. The second theme is how Peters succeeds in translating this nonpersonal conception of God into a powerful view of naturalistic religion that can shape a religious form of life. The key is that Peters's God can be understood as present in experience. Peters provides naturalistic interpretations of grace and the cruciform structure of creativity; the latter addresses the problem of evil in a nuanced fashion. I conclude with three critical comments about Peters's environmental ethics, his use of the notion of mystery, and his failure to have a robust conception of human fault or sin. (shrink)

Nursing has evolved, yet media representation has arguably failed to keep up. This work explores why representation has been slow in accurately depicting nurses' responsibilities, impacts on public perceptions and professional identity. A critical realist review was employed as this method enables in-depth exploration into why something exists. A multidisciplinary approach was adopted, drawing from feminist, psychological and sociological theories to provide insightful understanding and recommendations. One main feminist lens has been implemented, using Laura Mulvey’s ‘Male-Gaze’ framework for content analysis (...) of three nurse-related advertisements to explore how the profession's female status influences representation, public perception and how this might impact nursing. Nurse representation has important real-world consequences. It is essential to improve unnecessary negative portrayals and contest ingrained stereotypes as there are costs to public opinion and nursing's self-identity. Nursing's female status has an impact within a male-dominated media industry, with a leisurely approach adopted toward changing representation. Media images become societally ingrained, this reiterates the significance of accurate/positive depictions. Social media is an instant method of communication with the public to combat stereotypes and maintain engagement to provide better understanding of what nurses do. (shrink)

Too many theologies beg the question about the nature of religion by building metaphysically substantive assumptions into its description. Typically these assumptions are: the object of religious devotion must be both absolute and personal, final causality must be true, and there must be a cosmic conservation of value. Theological naturalism, exemplified in the thought of Henry Nelson Wieman, articulates an entirely formal, yet not substantively empty, conception of religion which does not beg these questions and which is consequently more descriptively (...) adequate to the nature of religion. It cannot therefore be assumed, without begging the question, that religious adequacy requires the metaphysical falsity of philosophical naturalism. (shrink)

We propose that human social learning is subject to a trade-off between the cost of performing a computation and the flexibility of its outputs. Viewing social learning through this lens sheds light on cases that seem to violate bifocal stance theory (BST) – such as high-fidelity imitation in instrumental action – and provides a mechanism by which causal insight can be bootstrapped from imitation of cultural practices.

The ‘multicultural clinical interaction’ presents itself as a dilemma for the mental health practitioner. Literature describes two problematic areas where this issues emerges - how to make an adequate distinction between religious rituals and the rituals that may be symptomatic of ‘obsessive compulsive disorder’ (OCD), and how to differentiate ‘normative’ religious or spiritual beliefs, behaviours, and experiences from ‘psychotic’ illnesses. When it comes to understanding service user’s ‘idioms of distress’, beliefs about how culture influences behaviour can create considerable confusion and (...) ‘normative uncertainty’ for mental health practitioners. In the absence of clear diagnostic and assessment criteria on distinguishing between ‘culture’ and ‘psychopathology’, practitioners have had to rely on their own intuition and seek out possible ‘strategies’ or ‘procedures’ from a contradictory and cross-disciplinary evidence base. Decontextualisation of service users’ experiences may result in the pathologisation of culturally ‘normative’ phenomenon, ‘category fallacy’ errors, and poor health care experiences and outcomes for service users. This paper situates this dilemma within a wider debate that has concerned both the biomedical and social sciences, namely, the unresolved question of ‘normality’ or ‘abnormality’. Indeed, issues that arise from dilemmas surrounding the question of ‘culture’ or ‘psychopathology’ are intimately tied to wider cultural ideas about what is considered ‘normal’. The disciplines of psychiatry, psychology, and medical anthropology have struggled to establish workable criteria against which to judge behaviour as ‘normal’, ‘abnormal’, or ‘pathological’. Three models for understanding mental ‘abnormality’ are evident in ‘transcultural psychiatry’ (what is now commonly known as ‘cultural psychiatry’), and these models have corresponded closely to the interpretive models used by anthropologists attempting to make sense of the apparent diversity of human societies. The three models of ‘absolutism’, ‘universalism’ and ‘cultural relativism’ have not only important consequences for the nature and conduct of research enquiry, but also have implications for how the dilemma of ‘culture’ or ‘psychopathology’ is attended to in clinical practice. (shrink)

The author presents and defends three theses: (1) "the first is that it is not profitable for us at present to do moral philosophy; that should be laid aside at any rate until we have an adequate philosophy of psychology." (2) "the second is that the concepts of obligation, And duty... And of what is morally right and wrong, And of the moral sense of 'ought', Ought to be jettisoned if this is psychologically possible...." (3) "the third thesis is that (...) the differences between the well-Known english writers on moral philosophy from sidgwick to the present day are of little importance." (staff). (shrink)

How do people pursue rewards in risky environments, where some outcomes should be avoided at all costs? We investigate how participant search for spatially correlated rewards in scenarios where one must avoid sampling rewards below a given threshold. This requires not only the balancing of exploration and exploitation, but also reasoning about how to avoid potentially risky areas of the search space. Within risky versions of the spatially correlated multi‐armed bandit task, we show that participants’ behavior is aligned well with (...) a Gaussian process function learning algorithm, which chooses points based on a safe optimization routine. Moreover, using leave‐one‐block‐out cross‐validation, we find that participants adapt their sampling behavior to the riskiness of the task, although the underlying function learning mechanism remains relatively unchanged. These results show that participants can adapt their search behavior to the adversity of the environment and enrich our understanding of adaptive behavior in the face of risk and uncertainty. (shrink)

Dissociative Identity Disorder is an uncommon disorder that has long been associated with exposure to traumatic stressors exceeding manageable levels commonly encompassing physical, psychological and sexual abuse in childhood that is prolonged and severe in nature. In DID, dissociation continues after the traumatic experience and produces a disruption in identity where distinct personality states develop. These personalities are accompanied by variations in behaviour, emotions, memory, perception and cognition. The use of literature in psychiatry can enrich comprehension over the subjective experience (...) of a disorder, and the utilisation of 'illness narratives' in nursing research have been considered a way of improving knowledge about nursing care and theory development. This research explores experiences of DID through close textual reading and thematic analysis of five biographical and autobiographical texts, discussing the lived experience of the disorder. This narrative approach aims to inform empathetic understanding and support the facilitation of therapeutic alliances in mental healthcare for those experiencing the potentially debilitating and distressing symptoms of DID. Although controversies surrounding the biomedical diagnosis of DID are important to consider, the lived experiences of those who mental health nurses encounter should be priority. (shrink)

Derek Parfit’s view of personal identity raises questions about whether advance decisions refusing life-saving treatment should be honored in cases where a patient loses psychological continuity; it implies that these advance decisions would not be self-determining at all. However, rather than accepting that an unknown metaphysical ‘further fact’ underpins agential unity, one can accept Parfit’s view but offer a different account of what it implies morally. Part II of this article argues that contractual obligations provide a moral basis for honoring (...) advance decisions refusing life-saving and/or life-sustaining medical treatment; advance decisions have similarities to contracts, such as life insurance policies and will-contracts, that come into effect when the psychological discontinuity is through death. (shrink)

Psychiatry studies the human mind within a medical paradigm, exploring experience, response and reaction, emotion and affect. Similarly, writers of fiction explore within a non-clinical dimension the phenomena of the human mind. The synergism between literature and psychiatry seems clear, yet literature—and in particular, fiction—remain the poor relation of the medical textbook. How can literature be of particular relevance in psychiatry? This paper examines these issues and suggests a selection of useful texts.

It is a commonly accepted view that men think to live, and do not live to think, that conation, and not cognition, is the primary object of living. Impression, affect, and expression constitute the complete psychic process. The term philosophy, the love of wisdom, also suggests that man's thought has a practical and not a theoretical objective. In this connection, however, two errors must be avoided: on the one hand an exaltation of the intellect as in rationalism, and on the (...) other hand a depreciation of the intellect as in pragmatism. (shrink)

The poet’s words: “A man’s reach should exceed his grasp” are not merely a command of whatought to be, they are a description of what is. Man has always been stretching himself beyond his own measure. He has a sense of the Infinite: Eternity has been set in his heart: he has not been content to look only on the things seen, his gaze has ever been towards the Unseen. Whatever stage of development he may have reached, he seeks for, (...) and strives after, what is above and beyond himself and his world. In science he tries to get behind thephenomenalreality as his senses apprehend it, to thenoumenal, mind. In philosophy he endeavours to bring the multiplicity of his experience, outer and inner, into a unity that will evidence itself to his reason as coherent, and not contradictory. In morality he is not content with the customs and standards of the society of which he is a member; but conscious of their inadequacy, he conceives and aspires to realize an ideal adequate to his nature; hisought to beis always challenging hisis. The impulse or motive of progress in all spheres of human interest and activity is “the best is yet to be.”. (shrink)

The role of power in healthcare can raise many ethical challenges. Power is ownership, whether given, ceded, or taken of another person’s autonomy. When a person has power over someone else, they can control or strongly influence the decision-making freedom of that person. From the principalist perspective1,2 of healthcare ethics, denying a person their freedom to choose, should only occur when justifying conditions related to beneficence and nonmaleficence are sufficiently satisfied. In healthcare, it is rare to be able to identify (...) situations where paternalism is justified. However, experience suggests that abusive power in healthcare is used too frequently without justifying criteria. (shrink)

Arguing that psychologists and their predecessors have invariably relied on metaphors in articulation, the contributors to this volume offer a new "key" to understanding a critically important area of human knowledge by specifying the major metaphors.

Released in 1984, Steven E. Rhoads' classic was considered by many to be among the best introductions to the economic way of thinking and its applications. This anniversary edition has been updated to account for political and economic developments - from the greater interest in redistributing income and the ascendancy of behaviorism to the Trump presidency. Rhoads explores opportunity cost, marginalism, and economic incentives and explains why mainstream economists - even those well to the left - still value free markets. (...) He critiques economics for its unbalanced emphasis on narrow self-interest as controlling motive and route to happiness, highlighting philosophers and positive psychologists' findings that happiness is far more dependent on friends and family than on income or wealth. This thought-provoking tour of the economist's mind is a must read for our times, providing a clear, lively, non-technical insight into how economists think and why they shouldn't be ignored. (shrink)

Many writers in various fields--philosophy, religion, literature, and psychology--believe that the question of the meaning of life is one of the most significant problems that an individual faces. In The Meaning of Life, Second Edition, E.D. Klemke collects some of the best writings on this topic, primarily works by philosophers but also selections from literary figures and religious thinkers. The twenty-seven cogent, readable essays are organized around three different perspectives on the meaning of life. In Part I, the readings assert (...) and defend the theistic view that without the existence of God--or faith in God--life has no significance or purpose. In Part II the selections deny this thesis, defending instead the humanistic alternative--that life has or can have meaning and worth without any theistic beliefs or commitment. In the final group of readings, contributors ask if the question of the meaning of life is in itself legitimate and significant. The volume also includes an introduction by the editor and a selected bibliography. This new edition adds essays by A. J. Ayer, Hazel Barnes, William Lane Craig, Owen Flanagan, Antony Flew, Thomas Nagel, Kai Nielsen, Philip L. Quinn, Arthur Schopenhauer, and Walter T. Stace. The only anthology of its kind, The Meaning of Life, Second Edition, is ideal for courses in introduction to philosophy and human nature. It also provides an accessible and stimulating introduction to the subject for general readers. (shrink)

A dialogue between a foreign philosopher and a powerful statesman outline Plato's reflections on the family, the status of women, property rights, and criminal law.