Curare le emozioni, curare con le emozioni

Psychofyzický problem je centralnim problemem ve filozofii mysli. Filozofie předklada řadu řeseni psychofyzickeho problemu v podobě konceptů a teorii ve snaze odpovědět na otazky, zda fyzicke a mentalni fenomeny maji nějaký vztah a pokud ano, jakým způsobem se tento vztah uskutecňuje. Otazky ohledně vztahu fyzickeho a mentalniho aspektu a ohledně jejich podstaty nejsou považovany psychiatrii za zasadni, přestože se psychiatrie ve výzkumu i klinicke praxi zaměřuje na dilci aspekty tohoto problemu. Tento clanek zkouma, ktere filozoficke koncepce psychofyzickeho problemu se uplatňuji v teoretických konstruktech psychiatrie.

Psychosomatic medicine, with its prevailing biopsychosocial model, aims to integrate human and exact sciences with their divergent conceptual models. Therefore, its own conceptual foundations, which often remain implicit and unknown, may be critically relevant. We defend the thesis that choosing between different metaphysical views on the 'mind-body problem' may have important implications for the conceptual foundations of psychosomatic medicine, and therefore potentially also for its methods, scientific status and relationship with the scientific disciplines it aims to integrate: biomedical sciences (including neuroscience), psychology and social sciences. To make this point, we introduce three key positions in the philosophical 'mind-body' debate (emergentism, reductionism, and supervenience physicalism) and investigate their consequences for the conceptual basis of the biopsychosocial model in general and its 'psycho-biological' part ('mental causation') in particular. Despite the clinical merits of the biopsychosocial model, we submit that it is conceptually underdeveloped or even flawed, which may hamper its use as a proper scientific model.

The main aim of this paper is to show that the idea of rigorous science, elaborated by Edmund Husserl, makes a fundamental contribution to the understanding, clarification, and development of the idea of science in general, and especially to the structuring of the character of science itself for social and human sciences. The first step of my approach is to outline a general theoretical framework for discussing the thorny issues of methodology and epistemology in the social and human sciences. I shall start by probing the way in which Husserl tried to give a philosophical clarification of the sciences and sought to ground them through transcendental phenomenology. Husserl’s idea of rigorous science proposed a new understanding of the way science is constituted in general and led to important developments which determined a re-evaluation of the scientific character of other sciences, and in particular, the social sciences. The rich programme of grounding the social sciences and the rigorous reconfiguring of their scientific character that was developed by the Austrian phenomenologist and sociologist, Alfred Schutz, is just one major exemplification of Husserl’s idea of rigorous science. In the second part of my paper I shall show how the Husserlian idea of rigorous science influenced the scientific understanding of, and approach towards social life. In this sense, I shall direct my analysis towards the way Schutz understands and elaborates the idea of social relations in a phenomenological manner, by which he tries to account for the phenomenological constitution of the meaning of social action and the possibility of knowledge in social sciences. When shaping his programme, Schutz begins with the Husserlian phenomenological reduction and theory of constitution of meaning. But both the theory of the constitution of meaning, and the idea of the phenomenological reduction itself, are made possible for Husserl precisely through his idea of rigorous science.

Editorial

La clinique au cas par cas. Réflexion sur l’épistémologie de John Forrester

Modernity from Elsewhere: Psychoanalysis, Ethnography, and Speculative Horizons of Self-Assertion

David Summers sets forth that current formalist, contextual and post-structural approaches fail to provide an adequate account of all art, particularly art produced outside the Western tradition. He argues that there are profound problems right at the heart of Western thinking about art, and his new framework is an attempt to resolve these problems. At the core of the argument is a proposal to replace the notion of the 'visual arts' with that of the 'spatial arts', comprising two fundamental categories: 'real space' and 'virtual space'. Real space is the space we share with other people and things: the fundamental arts of real space are sculpture (the art of personal space) and architecture (the art of social space). Virtual space - which always entails a format in real space (thus making real space the primary category) - is space represented in two dimensions, as in paintings, drawings and prints. Adopting a wide definition of art that in principle embraces anything that is made, and underpinning his arguments with detailed examination of artefacts and architecture from all over the world, Summers develops his thesis in a series of chapters that broadly trace the progress of human skill in many different traditions: from the simple facture of the first tools to the sophisticated universal three-dimensional grid of modern technology, which he describes as 'metaoptical' space. In a sequence of far-reaching and revealing discussions of facture, places, centres, three-dimensional and planar images, virtuality and perspective, and the centreless metaoptical world of Western modernism, Summers creates a conceptual framework that always relates art to human use, and enables us to treat all traditions on an equal footing within universal categories. At the same time, this infrastructure can help to understand the dynamics of opposition and conflict both within and between cultures. Formalism and other theories of art are not rejected. Rather, in this wider context they can be identified and evaluated within the Western tradition whence they originated, without some naive universal validity being ascribed to them. Within this broad plan there is incredible wealth of detail and energy of description. The author's constant engagement with actual works of art is always lively and convincing; his analysis of the concrete metaphors that lie behind our critical vocabulary is revealing and thought-provoking; and his clear-headed and courageous engagement with important issues is most impressive. Some of the author's language and terminology may, for the novice, prove an alluring challenge at first. However, Summers writes with exceptional clarity: new terms are carefully defined and explained in such a way, that the reader will not only understand them but also appreciate why such terminology is essential to a work of such profound philosophy. What is striking is that the author is always using language in order to think about the real world, and not in order to retreat into a closed world of academic scholasticism. He insists that all art is made to fit human uses, and can never be separated from the primary spatial conditions of those uses. With its universal scope and its sympathetic understanding of the innumerable forms that art can adopt, this is a book that will stimulate people to think in entirely new and fruitful ways about the human purposes of art, and also to think more deeply and critically about the intricate relations between art, political order and technology.

The paper seeks to examine the corpus of Mevlana Jalaluddin Rumi (d. 1273) in light of establishing new ways of constituting the Human and Social Sciences. It is based on the assumptions that the existing social and human sciences are anthropocentric in nature, and were produced within a culture and civilization that placed man as the centre and the measure of things. That crucible which has become the origin for the production of knowledge operated within a chaotic West in the early modern and the modern periods. Thus, knowledge produced has been secular and disenchanted and sees man as a material object par excellence. As a result, modern man has lost his sense of origin, why he lives and whither he is going. The Infinite Wisdom to Man does not return to the Primordial, but develops a Faustian trajectory. This paper reattaches Rumi’s corpus to academic and intellectual levels as it informs daily life and consciousness. We need to reconsume the tenets of a ‘devolutionist’ History, Art, Sociology, Anthropology and Philosophy. It asks what the Mathnawi and the Fihi Mafihi can contribute to the Humanities from the Islamic perspective. How can they be used to restructure another mode of knowing? What disciplines can the Rumi corpus produce (or reproduce)? The significance of this paper is that it suggests a universalization, and thence, a deethnicization of the Social and Human Sciences, thus embracing the universal while mitigating the uniqueness of man in both his microcosmic and macrocosmic environments.

Journal Article Main Trends of Research in the Social and Human Sciences: Part I Get access Main Trends of Research in the Social and Human Sciences: Part One: Social Sciences. (Paris/The Hague: Mouton/Unesco, 1970. Pp. xlvii + 819. £9.00.) J. G. S. H. Mitchell J. G. S. H. Mitchell London Search for other works by this author on: Oxford Academic Google Scholar The Economic Journal, Volume 82, Issue 325, 1 March 1972, Pages 279–281, https://doi.org/10.2307/2230250 Published: 01 March 1972

In this text I am going to argue that unless it opens itself to discussions that dominate contemporary social and human sciences, and unless protection of the specificity of historical research is undertaken, there is a real risk that history might be reduced to the status of an auxiliary science of other human and social sciences that have thus far been more successful in interpreting contemporary events and phenomena which have traditionally been consigned to the field of history. I claim that the weak points of contemporary historical studies are methodology and theory separated from empirical research in such a way that they are unable to capture complex phenomena which have emerged with the advent of modernity. In order to link practice and theory, I propose to appropriate for historical research what has been called ”grounded theory”-theory developed out of data, and which uses comparative approaches and case studies as its main methods. The text contains two parts: in part one, I indicate ways in which theories in contemporary human and social science have failed to deal with historical change and in part two, I sketch a methodology of grounded theory.

Human Sciences: History and Sociology

The world is growing more interconnected, and Asian societies are increasingly able to play leading roles in global society. However, Asian psychologists and social scientists have yet to draw from their cultural roots to create social sciences able to make a difference in their home societies. This paper articulates an epistemology for the aspirational practice of Height Psychology as a human science informed by Kantian epistemology in dialogue with other philosophies, especially Confucianism and Taoism. The possibility of ‘intellectual intuition’ (direct knowledge of thing-in-itself, or noumenon) is allowed in Eastern philosophical traditions that open a more agentic and human-centred philosophy of science for action that goes beyond natural science epistemologies originating in Cartesian dualism. Kant's practical postulates are invoked to develop a moral and ethical philosophy that through civilizational dialogue can lead to a philosophy of science robustly incorporating culture and human agency. A thought experiment is offered where practical postulates of Chinese culture are held to be yin-yang cosmology, human-heartedness, and relationalism. It is argued that these facilitate an holistic science of practice that complements the sophistication of Western methods. Principles and an approach to theory-building for human science are proposed.

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p>Como consecuencia de la irrupción de un evento tan crítico como la Covid-19, las ciencias sociales y humanas han comenzado a repensar los conceptos e ideas que establecían la complejidad del mundo en que habitamos. Por ejemplo, reflexionando sobre el “pensar global”, expresión acuñada por Edgar Morin, ¿no será que corresponde a un momento preciso o a una fase histórica? ¿No habría que deshacerse, al menos en parte, de ese pensar global y desglobalizar las ciencias humanas, políticas y sociales? Por su parte, la respuesta de China a la pandemia reforzó su presencia como una hegemonía establecida en las relaciones contemporáneas de poder internacional. Este suceso aportó argumentos a la desglobalización, como la reducción masiva de algunas actividades económicas ligadas directamente a un mundo abierto o la creación lógicas de enclaustramiento y valorizó las relaciones locales concretas dentro de un entorno limitado. El conocimiento científico, que circula también a escala mundial, debe hacer frente a las vicisitudes que la pandemia plantea; el pensar global estructura las tecnologías modernas de comunicación que permiten que las reflexiones sean inmediatas e interactivas y, por lo tanto, abordar la Covid-19 vino a sumarse a procesos históricos de pensamiento anteriores; las ciencias humanas, políticas y sociales siguen unidas a la multidisciplinariedad, pero ahora se encuentran confrontadas con la pandemia.</p></div></div></div></div></div></div></div></div></div>

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><em><strong>¿Sigue vigente el pensar global?</strong></em></p><p><strong>Résumé</strong></p><p><span>L’émergence d’un évènement aussi critique que la pandémie de Covid-19 a forcé les sciences sociales et humaines à remettre en question les concepts et les idées sur lesquelles s’établit la complexité de notre monde. Par exemple, si l’on réfléchit au « penser global », phrase d’Edgar Morin n’appartiennent-ils pas à un moment précis, une phase dans l’histoire ? Ne faut-il pas se débarrasser de cet penser global et déglobaliser les sciences humaines, politiques et sociales, partiellement au moins ? La réponse de la Chine à la pandémie a renforcé sa présence en tant qu’hégémonie dans les relations contemporaines du pouvoir sur la scène internationale, ce qui a fourni des arguments pour la déglobalisation : la réduction en masse de certaines activités économiques directement liées à un monde ouvert, par exemple, ou la création de logiques de claustration, et a aussi mis en valeur les relations locales et concrètes qui ont lieu dans un entourage limité. Les connaissances scientifiques, qui circulent aussi à l’échelle globale, doivent faire face aux vicissitudes de la pandémie ; c’est le penser global qui structure les technologies modernes de communication qui permettent la réflexion immédiate et interactive, et c’est ainsi que le traitement de la Covid-19 s’est ajouté aux procès historiques de réflexion antérieurs ; les sciences humaines, politiques et sociales restent liées à la multidisciplinarité, mais en ce moment elles se trouvent face à la pandémie.</span></p><p><strong>Resumen</strong></p><p><span>Como consecuencia de la irrupción de un evento tan crítico como la Covid-19, las ciencias sociales y humanas han comenzado a repensar los conceptos e ideas que establecían la complejidad del mundo en que habitamos. Por ejemplo, reflexionando sobre el “pensar global”, expresión acuñada por Edgar Morin, ¿no será que corresponde a un momento preciso o a una fase histórica? ¿No habría que deshacerse, al menos en parte, de ese pensar global y desglobalizar las ciencias humanas, políticas y sociales? Por su parte, la respuesta de China a la pandemia reforzó su presencia como una hegemonía establecida en las relaciones contemporáneas de poder internacional. Este suceso aportó argumentos a la desglobalización, como la reducción masiva de algunas actividades económicas ligadas directamente a un mundo abierto o la creación lógicas de enclaustramiento y valorizó las relaciones locales concretas dentro de un entorno limitado. El conocimiento científico, que circula también a escala mundial, debe hacer frente a las vicisitudes que la pandemia plantea; el pensar global estructura las tecnologías modernas de comunicación que permiten que las reflexiones sean inmediatas e interactivas y, por </span>lo tanto, abordar la Covid-19 vino a sumarse a procesos históricos de pensamiento anteriores; las ciencias humanas, políticas y sociales siguen unidas a la multidisciplinariedad, pero ahora se encuentran confrontadas con la pandemia.</p></div></div></div></div></div></div>

The current research aims to highlight the role of digital content management systems adopted in the man-agement of Arab scientific journals and to indicate its features and characteristics. As well as learning about the available global systems for managing the digital content of scientific journals. The researchers adopted the descriptive approach to achieve the objectives of the research, and the questionnaire was a data collec-tion tool. The questionnaire was distributed to a proportional random sample that included (30) researchers who use digital content management systems for three research sample sites with two journals for each site. The journals are from the OJS platform (Professor for Humanities and Social Sciences and Al-Kufa Journal of Mathematics and Computer), the ASJP platform (the Algerian Journal of Social and Human Sciences, and the Review of Scientific and Technical Information), and the ARID platform (ARID International Journal of Humanities and Social Sciences, and the Arad International Journal of Sciences and technology). The re-search data was presented in the form of tables and graphs and analyzed statistically based on several meth-ods. The research came out with several results, the most important of which is that the Algerian scientific journals website management system (ASJP) represents the best system for researchers to manage journals from the two systems (OJS, ARID).