Many writers have been struck by what Ronald Melzack, a leading investigator of pain mechanisms, calls the ‘puzzle’ of pain. Thus the surgeon Leriche, often quoted in this connection, says: Defence reaction? Fortunate warning? But as a matter of fact the majority of illnesses, even the most serious, attack us without warning. Sickness is nearly always a drama in two acts, of which the first takes place, cunningly enough, in the dim silence of bur tissues, with the lights out, before (...) the candles have been lit. When pain makes its appearance, we are almost in the second act…… Pain merely makes more distressing and sad a situation already long lost…… In fact, pain is always a baleful gift, which reduces the subject of it, and makes him more ill than he would be without it. (shrink)

We would like to conduct a phenomenological analysis of illness beyond the characteristics which define it scientifically, in order to consider the suffering experience of the sick person which, in reality, constitute its authentic truth. Following Michel Henry’s philosophy which defines life as pathetic self-affection, we will understand that illness may and must first of all be considered as an intense form of this unsurmountable link to one’s self which concerns the very essence of everyone of us as a living (...) ipseity. Then, if “One does not feel”, if suffering is always a founding individual experience, the principle that medicine should be attentive to the subjective experience of patients is consequently established. Then we can also begin to understand the enigma of a patient’s attachment to his illness, to the point of refusing to be cured, as an inappropriate existential expression of an ontological fear of losing oneself. (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

"I define the Neutral as that which outplays the paradigm, or rather I call Neutral everything that baffles paradigm." With these words, Roland Barthes describes a concept that profoundly shaped his work and was the subject of a landmark series of lectures delivered in 1978 at the Collège de France, just two years before his death. Not published in France until 2002, and appearing in English for the first time, these creative and engaging lectures deepen our understanding of (...) class='Hi'>Roland Barthes's intellectual itinerary and reveal his distinctive style as thinker and teacher. The Neutral (_le neutre_), as Barthes describes it, escapes or undoes the paradigmatic binary oppositions that structure and produce meaning in Western thought and discourse. These binaries are found in all aspects of human society ranging from language to sexuality to politics. For Barthes, the attempt to deconstruct or escape from these binaries has profound ethical, philosophical, and linguistic implications. _The Neutral_ is comprised of the prewritten texts from which Barthes lectured and centers around 23 "figures," also referred to as "traits" or "twinklings," that are possible embodiments of the Neutral (sleep, silence, tact, etc.) or of the anti-Neutral (anger, arrogance, conflict, etc.). His lectures draw on a diverse set of authors and intellectual traditions, including Lao-tzu, Tolstoy, German mysticism, classical philosophy, Rousseau, Baudelaire, Walter Benjamin, and John Cage. Barthes's idiosyncratic approach to his subjects gives the lectures a playful, personal, and even joyous quality that enhances his rich insights. In addition to his reflections on a variety of literary and scholarly works, Barthes's personal convictions and the events of his life shaped the course and content of the lectures. Most prominently, as Barthes admits, the recent death of his mother and the idea of mourning shape several of his lectures. (shrink)

Brain functions are stochastic processes without intentionality whereas mind emerges from brain functions as a Hegelian “change from quantity”, that is, on the order of 1012 profusely interconnected neurons, “into a new quality”: the collective phenomenon of the brain's self-experience. This self-referential and self-observing quality we have in mind is capable of (recursively) observing its self-observations, i.e., interpreting change that is meaningful in relation to itself. The notion of self-interpretation embodies the idea of a “hermeneutic circle”, that is, (in interpretation (...) theory) the treatment of the whole in relation to its parts. (shrink)

Friends, colleagues, and students honor Hansjorg Otto, scholar and teacher, on his 70th birthday with this commemorative publication. ".

One of the constants in Noam Chomsky’s philosophical, linguistic and ethical positions is the existence of what he calls “human nature”. Following Marx, Darwin and last century’s revolutions in the social sciences, human nature has been one of the most contested conceptual holdovers from modern European philosophy. Chomsky’s discoveries and models on syntax and language make up one of the frameworks to most critically offset the traditional moral dimension of human nature. Contrary to most traditions prior to his work, language (...) can no longer be restricted to either mind, soul or spirit. Language, as Chomsky has continually upheld and sharply refined, is a physical and biological process. But how his notion of human nature derives from this process is complex, as he seems to disregard philosophy’s classic analytic delineation between the descriptive causal realm of human nature and the normative axiological extensions of the same concept. In this paper, we seek to examine the philosophical and ontological implications of Chomsky’s claim that human nature derives from the innate dimension of the language faculty. Not only does Chomsky maintain the category of human nature, he also indexes it to the question of freedom. We thereby argue for the coherence of his proposal and show how it operates to weld the perspective of a modal theory of biologically-rooted creativity to innate conditions specific to his theory of language generation. However, we question whether its restriction to humans alone is sustainable from a scientific perspective by putting forth the claim that Chomsky’s science is in fact a radical ontology of social subjectivation. (shrink)

Previous research described different cognitive processes on how individuals process distributional information. Based on these processes, the current research uncovered a novel phenomenon in distribution perception: the Endpoint Leverage Effect. Subjective endpoints influence distribution estimations not only locally around the endpoint but also influence estimations across the whole value range of the distribution. The influence is largest close to the respective endpoint and decreases in size toward the opposite end of the value range. Three experiments investigate this phenomenon: Experiment 1 (...) provides correlational evidence for the Endpoint Leverage Effect after presenting participants with a numerical distribution. Experiment 2 demonstrates the Endpoint Leverage Effect by manipulating the subjective endpoints of a numerical distribution directly. Experiment 3 generalizes the phenomenon by investigating a general population sample and estimations regarding a real‐world income distribution. In addition, quantitative model analysis examines the cognitive processes underlying the effect. Overall, the novel Endpoint Leverage Effect is found in all three experiments, inspiring further research in a wide area of contexts. (shrink)

Working with Old High German and Old Saxon texts has become rare in German language and literature studies. Nowadays, the brief introductions to historical linguistics and philology do not suffice to enable students to explore the oldest German texts in significant depth. A new tool could at least help move closer to this dept of textual exploration: an on-line publication of all Old High German and Old Saxon texts with a morphological word-by-word annotation. The data has been collected by the (...) research project ‘Old German Reference Corpus’ (‘Referenzkorpus Altdeutsch’ / ReA) and can already be used for complex database queries. Within the framework of the ‘eHumanities Centre for Historical Lexicography’ (eHumanities-Zentrum für Historische Lexikographie / ZHistLex), it has been converted into a clearly arranged format, focusing on the information needed for comprehending the texts: the ‘Lesekorpus Altdeutsch’ (LeA). This tool can of course not replace the work with text editions, translations and commentaries, but will help pave the way from the first insight into the language to a profound understanding. Additionally, a supplemental both-way linking between every word token and the corresponding entry in the on-line dictionaries of historical German is being prepared. (shrink)

In Nozick’s rendition of the decision situation given in Newcomb’s Paradox dominance and the principle of maximum expected utility recommend different strategies. While evidential decision theory seems to be split over which principle to apply and how to interpret the principles in the first place, causal decision theory seems to go for the solution recommended by dominance. As a reply to the CDT proposal by Wolfgang Spohn, who opts for “one-boxing” by employing reflexive decision graphs, I will draw on the (...) framework of causal knowledge patterns, i.e., Bayes net causal models, augmented by non-causal knowledge, to finally arrive at “one-boxing” – more intuitively and more closely to what actually is in Nozick’s story. This proposal allows the careful re-examination of all relevant concepts in the original story and might cast new light on the following questions: How may causality in general be understood to allow causal inference from hybrid patterns encoding subjective knowledge? How can the notion of prediction be analyzed – philosophically and formally? And what’s the decision-maker’s conceptualization of the situation he will act upon? (shrink)

The article claims that the concept of spirit or of incorporeal substance is a key concept in the thought of St. Augustine. It first recalls how the concept of spirit, which Augustine learned to conceive from the Platonists in Milan, permitted Augustine to extricate himself from Manicheism. Augustine, after all, was one of the very first in the Latin West to be able to think of God and of the soul as incorporeal. The paper shows how Augustine used the concept (...) of spirit in arguing against the corporealism of the Manichees and goes on to show from the Letters of Augustine how the bishop of Hippo used the concept of spirit against the Arians, how he held the spirituality of the soul as a fixed point of knowledge about the soul, how he used the concept of spirit to help Consentius to think correctly about God, to help Evodius to think correctly about the Trinity, to answer Volusian's questions about the incarnation, and to answer Italica's question about seeing God with the eyes of the body. In conclusion, the paper claims that the concept of a spiritual substance is one of the lasting elements of Neoplatonism in the thought of Augustine. /// O objectivo primordial do presente artigo é demonstrar que o conceito de espírito ou de substância incorporal constitui um conceito chave no pensamento de Santo Agostinho. Num primeiro momento, o artigo mostra de que modo o conceito de espírito, que Agostinho aprendeu a conceber dos Platónicos em Milão, permitiu a Agostinho libertar-se da influência do Maniqueísmo. Na realidade, Agostinho foi um dos primeiros na tradição do Ocidente Latino a ser capaz de pensar Deus e a alma como incorporais. O artigo mostra assim de que modo Agostinho usou o conceito de espírito na sua argumentação contra o corporealismo dos maniqueus, procedendo depois, a partir das Cartas de Agostinho, a uma demonstração do modo como o Bispo de Hipona usou o conceito de espírito contra os Arianos, de que modo ele defendeu a espiritualidade da alma como um ponto fixo no conhecimento acerca da alma, como ele usou o conceito de espírito em ordem a ajudar Consentius a pensar correctamente acerca de Deus, ou para ajudar Evodius a pensar correctamente acerca da Trindade, para responder às questões que Volusiano colocou acerca da incarnação, e para responder à questão de Italica acerca da visão de Deus com os olhos do corpo. Em suma, o artigo defende que o conceito de uma substância espiritual constitui um dos elementos remanescentes e duradoiros do Neoplatonismo no pensamento de Santo Agostinho. (shrink)

Considerable work within the modern 'space-time theory' approach to relativity physics has been devoted to clarifying the role and meaning of the principle of relativity. Two recent discussions of the principle within this approach, due to Arntzenius (1990) and Friedman (1983), are found to contain difficulties.

Le langage, comme moyen d’expression de la croyance religieuse, entretient un malentendu : il apparaît comme un discours sur des vérités d’une supériorité telle que le croyant peut s’autoriser à faire des jugements d’ordre éthique ou esthétique envers – ou à l’encontre – d’autres personnes. Pourtant, loin d’être un discours logique sur des faits de connaissance, le discours sur la croyance religieuse est un jeu de langage qui manifeste une adhésion à une forme de vie.

This article reassesses a rarely noted aspect of the Russian Revolution: the long interaction between Lenin and Anatoly Lunacharsky, the ‘God-builder’. It traces the way Lunacharsky first outlined the God-building position in his Religion and Socialism, a text virtually lost to scholarship and interpretations of the Russian revolution. It explores Lenin's initial condemnation, for political but above all theoretical reasons, only to find him reassessing his whole argument six years later in light of his re-engagement with Hegel in 1914. Seeing (...) that his earlier condemnation no longer held, Lenin's response to Lunacharsky's God-building undergoes a noticeable shift. He now realizes that marginal forms of interaction with religion may sit well with, if not lead to, communism. An examination of Lunacharsky's own perseverance with God-building after he was appointed Commissar for Enlightenment in the new Soviet state, and of Lenin's awareness and tacit allowance for such expressions, indicate a more complex and ambivalent approach to religion on Lenin's part. (shrink)

Along with the exploding attention to globalization, issues of global justice have become central elements in political philosophy. After decades in which debates were dominated by a state-centric paradigm, current debates in political philosophy also address issues of global inequality, global poverty, and the moral foundations of international law. As recent events have demonstrated, these issues also play an important role in the practice of international law. In fields such as peace and security, economic integration, environmental law, and human rights, (...) international lawyers are constantly confronted with questions of global justice and international legitimacy. This special issue contains four papers which address an important element of this emerging debate on cosmopolitan global justice, with much relevance for international law: the principle of sovereign equality, global economic inequality, and environmental law. (shrink)