Metaphysical Position Research Articles

Comforting delusions? How to evaluate the plausibility of mystical-type insights in psychedelic experiences

ABSTRACT Psychedelics can facilitate mystical-type insights and beliefs, such as the belief that the fundamental nature of reality is loving consciousness. These belief changes could underlie the positive effects of psychedelics on wellbeing. However, mystical-type beliefs have been criticized of being delusional, as they contradict naturalism. Here I argue that naturalism is one metaphysical position among several competing ones. There is no definite way of choosing one metaphysical theory over others, as there are several metaphysical positions that are internally consistent and compatible with scientific knowledge. This calls for metaphysical agnosticism, which entails that psychedelic-facilitated metaphysical beliefs cannot be considered as delusional simply if they contradict naturalism. However, the challenge is to distinguish between beliefs that are strictly metaphysical and other mystical-type beliefs, which can include, for example, paranormal beliefs. Metaphysical agnosticism does not apply to the latter and they can be considered as problematic. I apply metaphysical agnosticism to evaluate mystical-type belief changes associated with the use of psychedelics, as indicated by empirical research. I consider the possibility that mystical-type beliefs are ineffable and non-conceptual, which entails that we should not take conceptualizations of them too seriously. I conclude by discussing the implications of metaphysical agnosticism for psychedelic-assisted therapy.

The Music of Memory Gaston Bachelard on the Construction of Time and Memory

Gaston Bachelard's philosophical exploration challenges conventional assumptions regarding the relationship between time and memory. Departing from the common perception of time as a passive container for memories, Bachelard introduces an idea of the past that is predicated on a relational understanding of time. This paper will begin by contrasting Bachelard's relational view of time with Henri Bergson's substantivalist stance. Bachelard's metaphysical position on time provides the conceptual groundwork for his challenging of the fixity of past temporal experiences, and his redefining of duration as a rational construct. Finally, this paper will explore Bachelard’s concept of rhythmanalysis, or the process by which the individual is able to make sense of the different rhythms or frequencies of time. Bachelard does not define the past as a fixed temporal series of memories. Rather, memories and the past are fluid and continually open to interpretation by the individual. The relationship between time and memory, for Bachelard, is subsequently predicated on a constructive process which is characterized by the ability of the individual to reframe or reinterpret that process.

Should Scientists Sit on the Fence regarding their Metaphysical Understanding of Reality?

As a child, I lived in an interrelated world where I could communicate with plants, trees, and animals. However, I, influenced by others' perceptions of reality, eventually rejected my experiential reality. Later, I also initially cast aside my belief in a soul as I did not find it reflected while studying psychology. To understand more about the repudiation of my own experiences, I explore the mechanisms we use to influence the reality of others when children are young and later in the academic environment. I also refer to research that backs up or reflects some of my experiences. As society is seen here as a "collection of minds", this author contends it is impossible to understand unconscious psychological biases without considering the biases in the prevailing group or subgroup of society that reflect the collective thought of its members. Psychology and its various branches constitute a subgroup where the prevailing understandings of psychology and its branches change depending on the unconscious metaphysical biases and preferences in vogue among their members. To understand these biases, I share some metaphysical understandings of reality according to the three principal schools of Indian Spirituality (Advaita, Dvaita and Vishishadvaita), Theravada Buddhism and the three Abrahamic religions (Judaism, Christianity and Islam). To overcome these biases, educators should be aware of and openly declare their metaphysical position so others can assess their teachings according to the shared framework. It is also recommended that the metaphysical positions, including those not mentioned here, be taught in Psychology and Transpersonal Psychology. Through accepting differences, we can show respect for each other's understanding, yet at the same time, we can be true to our position, as it affects all we think, say and do. However, in the end, only knowledge based on our lived experiences can finally put a stop to our questions.

Psychedelic Experiences Increase Mind Perception but do not Change Atheist-Believer Status: A Prospective Longitudinal Study

ABSTRACT Recent studies suggest psychedelic use may be associated with changes in a variety of beliefs or belief-like states, including increased 1) mind perception, 2) non-naturalistic beliefs, and 3) Atheist-Believer status (e.g. believer, agnostic, or nonbeliever). We conducted a prospective longitudinal study among participants (N = 657) who planned to have a psilocybin experience outside a laboratory setting. We asked participants about their beliefs concerning mind perception of various entities, specific metaphysical positions, and Atheist-Believer status both before (and after their experience. Replicating previous findings, we observed increases in mind perception across a variety of living and non-living targets (e.g. plants, rocks). However, we found little to no change in metaphysical beliefs (e.g. dualism) or Atheist-Believer status. Taken together, these findings contrast with those from cross-sectional studies that psilocybin experiences result in changes to Atheist-Believer status and non-naturalistic beliefs but support the relevance of mind perception and mentalization.

Quantum physical insights of agential realism within new materialism in science education:

Barad’s agential realism has recently been evoked as a theoretical viewpoint for science education and science education research in approaches that emphasize the role of materiality and matter as a key aspect of learning science. Barad’s agential realism is underpinned by their specific ways of reading quantum physics, its interpretations and, in general, contemplations of the quantum nature of existence. Agential realism is an ontological as well as an epistemological (onto-epistemological) metaphysical position that strives to dissolve the boundaries between subjects and objects, and leaves little room for traditional subject-centered epistemological views (like constructivism) of learning. A closer look is warranted at how the quantum physics underpinnings of agential realism, which are clearly very important for it, appear in its current applications in new materialism within science education research. This critical commentary claims that, in such a context, the conceptualization of learning and educational phenomena derives little if any advantage or practical utility from the quantum physics-inspired metaphysics of agential realism; only metaphorical talk remains. Consequently, we need to be aware of the limited power and plausibility of the quantum-inspired contemplations contained in agential realism if it is adopted as a theoretical viewpoint for science education and science education research.

Attention And Attentiveness: A Defence of The Argument for Adverbialism

ABSTRACT In recent philosophical work on attention, several authors have employed versions of an argument purporting to show that attention is not identical to any cognitive process. Others have criticised this argument. This article addresses their various criticisms and shows the original argument to be a valid one. It also shows that this argument cannot be resisted by taking attention to be the disjunction of several processes, by taking it be a genus of process that is composed of various species, or by taking it to be a process-determinable, for which particular cognitive processes are determinates. The metaphysical position that most readily accommodates this argument’s conclusion is a version of adverbialism. It should be understood as making a claim about the essence of attention. Some of the confusions in this area are seen to originate in the difficulty of glossing such a claim in modal terms.

ФОЛЬКЛОРНОЕ НАЧАЛО СТИХОТВОРЕНИЯ «НЕОБЫЧАЙНОЕ ПРИКЛЮЧЕНИЕ, БЫВШЕЕ С ВЛАДИМИРОМ МАЯКОВСКИМ ЛЕТОМ НА ДАЧЕ»: ПОИСК «ИНОГО ЦАРСТВА»

The article raises the question of the folklorism of V.V. Mayakovsky, whose artistic heritage in literary criticism from these positions has been little studied. The latent forms of penetration of the folk tradition into the poetics of the author of the beginning of the 20th century are considered. Folklore in the study is understood comprehensively, culturally and philologically expanded, taking into account the forms of myth, ritual, that is pre-genre formations. The material for the hermeneutic analysis was the poem "An extraordinary adventure that happened with Vladimir Mayakovsky in the summer at the dacha", which is especially distinguished by literary critics in the poet's work. Much attention is paid to the problem of national topics, the archetype of the World Mountain in the verbal culture of modernism, whose representatives were acutely aware of the problem of feeling space and time, "top" and "bottom", "day" and "night". The folklore commentary on the poem also allows rethinking many issues of the poet's work from ontological and metaphysical positions. This poem has a great cultural potential for the study of solar images in the Russian poetry of the Silver Age, artistic anthropocosmism, which was associated with the philosophy of cosmism. The results of the work can also be used in teaching courses on Russian literature of the XX century, folklore, philosophy.

Tandem of philosophical anthropology and philosophy of education as a soil for the formation of professional identity

Introduction. The problem of professional identity in modern socio-cultural conditions continues to be relevant and requires a non-surface, non-structural methodological and anthropological rethinking. The purpose of the article is to determine the role of the tandem of philosophical anthropology and philosophy of education in creating the ground for the formation of professional identity.Materials and Methods. The methodological principle of historicism is fundamental. The research methodology includes hermeneutical and systemic methods. The analysis and generalization of scientific research works on the philosophy of education and philosophical anthropology were also used.Results. A person from different metaphysical positions thinks about the issues of his own identity, his career aspirations and professional orientation. Modern society creates an environment for the development of an “informed person”, who is immersed in fundamentally different spheres of life. Philosophical anthropology in modern conditions acts as a practice of self-knowledge, the result of which should be contact with oneself, understanding one's goals and aspirations. The philosophy of education comprehends the trends of modern education, calls for a critical attitude to the newly created concepts of man, culture, and education. Professional identity gives an understanding and a sense of one's own "I" in professional development. Therefore, the task of the philosophy of education and philosophical anthropology is to harmonize the process of self-identification as much as possible. The tandem of the philosophy of education and philosophical anthropology reconciles the individual with the fundamental incompleteness of his being, looking for ways of harmonious development in the conditions of constant choice, constant search for his identity.Discussion and Conclusions. The task of both philosophers and educators is to create all the necessary conditions for the younger generation to cope with the challenge of the new era. Modern man needs not just to accumulate information about the world; he needs to know life itself: he wants to ask questions about its meaning, to see the boundaries of his own self, to talk about freedom and necessity, love and fidelity, understanding and loneliness. The relevance of philosophical anthropology lies in the fact that it acts as an arbiter between andragogy and pedagogy in a dialogue with the philosophy of education, since it asserts the main subject of a Person regardless of his social circumstances.

What analytic metaphysics can do for scientific metaphysics

AbstractThe apparent chasm between two camps in metaphysics, analytic metaphysics and scientific metaphysics, is well recognized. I argue that the relationship between them is not necessarily a rivalry; a division of labour that resembles the relationship between pure mathematics and science is possible. As a case study, I look into the metaphysical underdetermination argument for ontic structural realism, a well‐known position in scientific metaphysics, together with an argument for the position in analytic metaphysics known as ontological nihilism. I argue that we can ascribe the same schema to both arguments, which indicates that analytic metaphysics can offer an abstract model that scientific metaphysics may find useful.

Leibniz and Kant

<i>Leibniz and Kant</i>

SCIENCE, RELIGION, AND CULTURE

SCIENCE, RELIGION, AND CULTURE

Leading radiography research to deliver clinical outcomes

Leading radiography research to deliver clinical outcomes

Grounding: De Re and De Dicto

Abstract Is the macro grounded in the micro? That is, is every truth about a macroscopic object fully grounded in a truth wholly about its microscopic parts? In a recent interesting paper, Martin Glazier argued for a negative answer. Following him, call the position that the macro is grounded in the micro ‘priority micro pluralism’ (‘pluralism’ for short). In this discussion note, I propose a way out for the pluralist. In brief, it consists in the recognition that some metaphysical positions, including pluralism, are best expressed by fundamentally de dicto grounding claims. In that these claims have a distinctive modal force, this recognition has far-reaching consequences that go beyond a defence of pluralism.

Meaningful Quantitative and Qualitative Transformative Experiences using the Arka Dhyana Intuitive Meditation Method

Using scales and the analysis of shared phenomenological experiences, our chief aim in this investigation is to record what happens when practitioners start meditating on their Self via their hearts using the Arka Dhyana Intuitive Meditation method (IM). This yogic-based practice involves a journey from the thinking mind to the emotional heart to pure consciousness. Thirty-one participants divided into three groups attended a five-session online introductory IM workshop. The participants filled in the Resilience Scale (RS), Spirituality Scale (SS), and the revised Feeling Consciousness Scale (FCS), which included two open questions providing qualitative data. Quantitative findings indicated significant increases in RR, SS, and FCS. The highly significant quantitative results provide meaningful support for the hypothesis that the IM method is associated with transformative changes after learning IM. The qualitative data support and expand on these findings. This study is relevant to people who hold a metaphysical position that supports the concept of the Self beyond the small ego identity.

Lightweight and heavyweight anti-physicalism

I define two metaphysical positions that anti-physicalists can take in response to Jonathan Schaffer’s ground functionalism. Ground functionalism is a version of physicalism where explanatory gaps are everywhere. If ground functionalism is true, arguments against physicalism based on the explanatory gap between the physical and experiential facts fail. In response, first, I argue that some anti-physicalists are already safe from Schaffer’s challenge. These anti-physicalists reject an underlying assumption of ground functionalism: the assumption that macrophysical entities are something over and above the fundamental entities. I call their position “lightweight anti-physicalism.” Second, I go on to argue that even if anti-physicalists accept Schaffer’s underlying assumption, they can still argue that the consciousness explanatory gap is especially mysterious and thus requires a special explanation. I call the resulting position “heavyweight anti-physicalism.” In both cases, the consciousness explanatory gap is a good way to argue against physicalism.

Bahá’u’lláh and the God of Avicenna

This article analyzes and compares the teachings of Bahá’u’lláh on the nature and existence of God with the core metaphysical positions of Avicenna, the preeminent philosopher of Islam. In three parts, it argues that Bahá’u’lláh validates the metaphysical principles underlying Avicenna’s argument for the existence of God as the vájib al-vujúd or “the Necessarily Existent”; that His statements affirm Avicenna’s deductive account of the divine attributes; and that He confirms the central content of Avicenna’s arguments regarding the nature of God’s creative act, His relation to the world, and the limitless duration, into the past and future, of His creation. It furthermore submits that Avicenna’s philosophy sheds a uniquely informative light on Bahá’u’lláh’s metaphysics and theology, insofar as his theological analysis helps one understand the philosophical content and significance, and rational rigor, of Bahá’u’lláh’s own statements on God’s existence, nature, and creative act.

Dialectics of Objectivity of the Ontology of Society in Epistemology

The primary purpose and objective of the study are to identify significant changes in social ontology under the influence of the digitalization process. A critical analysis shows that the categories of society’s ontology have been studied in economic theory, political science, historical sciences, and applied sociology. However, they ignore the philosophical content of the ontological categories of society, which actualizes the study of the dynamics of the ontology of society from the position of metaphysics, i. e., philosophical ontology. The study’s authors used a comparative analysis, theoretical synthesis, the hermeneutic method, and the principles of dialectical logic as the historical concreteness. As a result of the study, starting from the concepts of E. Pickering, L. Duston, P. Galison, M. DeLanda, Ilyenkov, and other authors, significant changes in the concept of objectivity of the ontology of society were revealed.

АПОФАТИКА БОЛИ В ПОЭМЕ С.А. ЕСЕНИНА «ЧЕРНЫЙ ЧЕЛОВЕК» (ЛИМИНАЛЬНЫЕ СОСТОЯНИЯ В РУССКОЙ КУЛЬТУРЕ)

The object of the article is apophaticism as a phenomenon of artistic culture. The subject is apophaticism of the phenomenon of pain, which is perceived from metaphysical positions in the Russian philosophical thought. The material for the article is represented by S.A. Yesenin’s poem “Black Man” and his early poems. The ethos of life and death in the poet’s art is subject to hermeneutic reconstruction. Much attention is given to the Russian folklore tradition in the poet’s works, which is expressed both explicitly and implicitly. One can find liminal, i.e. borderline states in the Russian folklore, in folkloric accounts, in fairy tales in which the hero stays. These states are associated with temporal death and going through the initiation path. The research methodology represents a holistic ontohermeneutical analysis aimed at highlighting the folklore paradigm in S.A. Yesenin’s poetic style. Much attention is paid to the oneiric space in his figurative system, as well as to the phenomenon of “black” colour which is ambivalent in the world culture. The research results lie in revealing the cultural potential of the poem “Black Man” for further study of the apophatic aspect of the phenomenon of pain as well as apophaticism as a specific feature of the Russian culture associated with the phenomenon of pain and death. The results can also be used in courses on Russian literature, culturology and philosophy.

A Polytheistic Phenomenology from Brazil

Two formative forces for Greek philosophers remain undertheorized: polytheism as a metaphysical position and myth as a source of intelligibility. Heidegger’s work is perhaps exemplary in this regard: he both runs together Greek Metaphysics and Monotheism as well as fell prey to the power of myths. In this paper I introduce and translate the 1953 essay “Mythology and the Tropic Experience of Being” by the Brazilian philosopher Vicente Ferreira da Silva, where he proposed an openly polytheistic Heideggerian metaphysics and philosophy of mythology. Vicente Ferreira da Silva thereby developed a phenomenological approach to myth that can dialogue fruitfully with ancient philosophy in its fullness and also reflect critically about contemporary myths.

The Indeterminacy of Reality and the Fallibility of Science

According to Charles Sanders Peirce, a thing does not need to be fully determined to be real. It becomes known to us as real in a process of indeterminate inference. We acquire knowledge of the real through cognition as a not-fully-determined sign, and because of this, our knowledge about the world is always fallible. Theories do not need infallibility in order to be established—they are accepted in a provisional manner, and this acceptance is a matter of the action of scientists who use empirical induction to filter hypotheses in an attempt to explain the world. Facts are not (yet) fully “saturated” so to speak, and this possibility of saturation moves forward in an indefinite process of inquiry. In this paper, I use the example of objective-reality determinism presented in a historical discussion concerning quantum entanglement. I try to interpret the metaphysical positions of the participants of this discussion in terms of indeterminism and Peircean semiotics. The underlying thought behind this approach is the belief that reality, within objective-reality determinism, is independent of any theory, i.e., independent of its representation, which is a proposition that is not in accordance with a fundamental semiotic position according to which reality is the true character of objects in representation.