The Zhuangzi on Coping with Society

Stories in the Zhuangzi detailing expert artisans and other extraordinary people are often read as celebrations of “skills” or “knacks.” In this paper, I will argue that they would be more accurately understood as “coping” stories. Taken as a celebration of one’s “skill” or “knack” they transform the Zhuangzi into an implicit advocate of conforming to, or even identifying with, one’s social roles. I will argue that the stories of artisans and extraordinarily skilled people are less about cultivating one’s talents so as to “find one’s calling,” better fulfill social expectations, or achieve oneness with Dao, than they are concerned with developing strategies for coping with natural and social contingencies. Read in this way, there is much to learn from the Zhuangzi when reflecting on contemporary social and political issues, especially those related to meritocratic hubris.     

“I am NN”: A Reconstruction of Anscombe's “The First Person”

This paper develops a way of understanding G. E. M. Anscombe's essay “The First Person” at the heart of which are the following two ideas: first, that the point of her essay is to show that it is not possible for anyone to understand what they express with “I” as an Art des Gegebenseins—a way of thinking of an object that constitutes identifying knowledge of which object is being thought of; and second, that the argument through which her essay seeks to show this is itself first personal in character. Understanding Anscombe's essay in this light has the merit of showing much of what it says to be correct. But it sets us the task of saying what it is that we understand ourselves to express with “I” if not an Art des Gegebenseins, and in particular what it is that we understand ourselves to express with sentences with “I” as subject that might seem to express identity judgments, such as “I am NN”, and “I am this body”.     

Between Embodied Subjects and Objects: Narrative Somaesthetics

Michel Foucault's ethics of embodiment, focusing upon care of the self, has motivated feminist scholars to pursue promising models of embodied resistance to disciplinary normalization. Cressida Heyes, in particular, has advocated that these projects adopt practices of “somaesthetics,” following a program of body consciousness developed by Richard Shusterman. In exploring Shusterman's somaesthetics proposal, I find that it does not account for the subjective challenges of resisting normalization. Based on narrative theories of subjectivity, the role narrative plays in normalization, and a commitment to developing concrete, feminist practices of embodied ethics, I develop a model of “narrative somaesthetics” based on an updated consciousness‐raising model that emphasizes group heterogeneity and narrative conflict that deals with these challenges. Through an analysis of interviews with self‐identified femme lesbians and a “female to femme” transition support group featured in the documentary film, FtF: Female to Femme, I argue that narrative somaesthetics enables the analytical, genealogical work required to identify and weaken normalization's constraints on embodied feminist ethics.     

Fetal relationality in feminist philosophy: an anthropological critique

This essay critiques feminist treatments of maternal-fetal “relationality” that unwittingly replicate features of Western individualism (for example, the Cartesian division between the asocial body and the social-cognitive person, or the conflation of social and biological birth). I argue for a more reflexive perspective on relationality that would acknowledge how we produce persons through our actions and rhetoric. Personhood and relationality can be better analyzed as dynamic, negotiated qualities realized through social practice.     

Temporal dimensions of the self-concept: Entrapped and possible selves in chronic pain

Abstract

The purpose of this qualitative study was to explore temporal aspects of chronic pain patients' conceptions of their selves; what they were in the past, how they were functioning at the present and what they thought about their potential and future. In-depth interviews with 21 chronic pain patients were performed and analysed. The main results of the analysis included four higher-order conceptual patterns: “the body and I”, “maintaining the consistency of past self”, the “entrapped self”, and “projected selves, defined by others”. These results are presented in a systems-oriented model illustrating the temporal dynamic between the perceived functioning self, the body and others, such as health care personnel and significant others. The mechanisms of the process of how selves are developing in the chronisation or healing process of pain are finally discussed. A clinical implication of these findings might be that with an enlarged insight of the temporal dynamic and the importance of interactive and social factors in shaping positive possible selves, health care personnel can contribute more effectively in stew-arding the chronic pain patient toward health-promotive ends and a concomitantly higher quality of life.     

Why Should a Knower Care?

This paper argues that the concept of care is significant not only for ethics, but for epistemology as well. After elucidating caring as a five‐step dyadic relation, I go on to show its epistemic significance within the general framework of virtue epistemology as developed by Ernest Sosa, Alvin Goldman, and Linda Zagzebski. The notions of “care‐knowing” and “care‐based epistemology” emerge from construing caring (respectively) as a reliabilist and responsibilist virtue.     

Ambivalence About Interpersonal Problems and Traits Predicts Cross‐Situational Variability of Social Behavior

Multiple theoretical perspectives suggest that maladjusted personality is characterized by not only distress, but also opposing or “ambivalent” self‐perceptions and behavioral lability across social interactions. However, the degree to which ambivalence about oneself predicts cross‐situational variability in social behavior has not been examined empirically. Using the interpersonal circumplex (IPC) as a nomological framework, the present study investigated the extent to which endorsing opposing or “ambivalent” tendencies on IPC measures predicted variability in social behavior across a range of hypothetical interpersonal scenarios (Part 1; N = 288) and naturalistic social interactions (Part 2; N = 192). Ambivalent responding for interpersonal problems and traits was associated with measures of distress, maladaptive interpersonal tendencies, and greater variability of social behavior across both hypothetical and daily social interactions, though more consistently for interpersonal problems. More conservative tests suggested that ambivalence predicted some indexes of behavioral variability even when accounting for mean levels and squared means of social behaviors, vector length, gender, and depressive symptoms. Results suggest that processes theorized as typifying personality disorder may apply more broadly to personality maladjustment occurring outside of clinical samples.     

Building Bridges with Accessible Care: Disability Studies,Feminist Care Scholarship,and Beyond

This article uses elements of autoethnography to theorize an in/formal support relationship between a friend with a physical disability, who uses attendant services, and me. Through thinking about our particular “frien‐tendant” relationship, I find the common scholarly orientations toward “care” are inadequate. Starting from the conversations between feminist and disability perspectives on care, I build on previous work to further develop the theoretical framework of accessible care. Accessible care takes a critical, engaged approach that moves beyond understanding “accessibility” as merely concrete solutions to create more inclusive forms of care. Care, in this context, is positioned as an unstable tension among competing definitions, including that it is a complex form of oppression. Accessible care draws on feminist disability perspectives and the feminist political ethic of care to build bridges in four areas: from daily experiences of disability and support to theoretical discussions; across feminist care research and disability perspectives; across divisions and anxieties within disability communities; and from the local to transnational applications. These bridges do not aim to resolve debates but allow us to travel back and forth between differing perspectives and demonstrate the tenuous possibility of accessible practices and concepts of care.     

“That’s Unhelpful,Harmful and Offensive!” Epistemic and Ethical Concerns with Meta-argument Allegations

“Meta-argument allegations” consist of protestations that an interlocutor’s speech is wrongfully offensive or will trigger undesirable social consequences. Such protestations are meta-argument in the sense that they do not interrogate the soundness of an opponent’s argumentation, but instead focus on external features of that argument. They are allegations because they imply moral wrongdoing. There is a legitimate place for meta-argument allegations, and the moral and epistemic goods that can come from them will be front of mind for those levelling such allegations. But I argue there is a dark side to such allegations, and their epistemic and moral costs must be seriously weighed. Meta-argument allegations have a concerning capacity to derail discussions about important topics, stymieing argumentational interactions and the goods they provide. Such allegations can license efforts to silence, punish and deter—even as they provoke the original speaker to retaliate in kind. Used liberally, such allegations can escalate conflicts, block open-mindedness, and discourage constructive dialogues. In response, I defend “argumentational tolerance”—a principled wariness in employing meta-argument allegations—as a virtue of ethical argument.

     

I through thou,and we through I: Dietrich von Hildebrand and Karol Wojtyla on the personal foundation of community

This article is an attempt to scrutinize the phenomenological social ontology of Dietrich von Hildebrand and Karol Wojtyla by drawing on the particular role and nature of interpersonal relatedness and second-person engagement in the constitution of first-person-plural perspective. Both Hildebrand and Wojtyla endorse the unique value of the person and personality as the foundational principle for different dimensions of community, including the face-to-face “I-thou” way of being together and more complex, even anonymous, we communities. Both philosophers deny the constitutive primacy of first-person plural over first-person singular, the only exception being the mystical body of Christ when “I” is conditioned and formed by “we.” Moreover, what they have in common is the critical reappraisal of one stream in the phenomenological movement, first and foremost associated with Max Scheler's conception of the possibility of a “collective person.” Drawing on Hildebrand's and Wojtyla's accounts, the article endorses the view regarding the relational character of “I,” “thou,” and “we,” claiming that “we” hinges on an experiential dimension of “I.”     

“THE PEOPLE OF THIS COUNTRY HAVE HAD ENOUGH OF EXPERTS”: IN DEFENSE OF THE “ELITES” OF THE SCIENCE‐AND‐RELIGION DEBATE

This article takes a critical stance on John H. Evans's 2018 book, Morals Not Knowledge: Recasting the Contemporary U.S. Conflict between Religion and Science. Highlighting the significance of the book for the science‐and‐religion debate, particularly the book's emphasis on moral questions over knowledge claims revealed in social‐scientific studies of the American public, I also suggest that the distinction between the “elites” of the academic science‐and‐religion field and the religious “public” is insufficiently drawn. I argue that various nuances should be taken into account concerning the portrayal of “elites,” nuances which potentially change the way that “conflict” between science and religion is envisaged, as well as the function of the field. Similarly, I examine the ways in which the book construes science and religion as distinct knowledge systems, and I suggest that, from a theological perspective—relevant for much academic activity in science and religion—there is value in seeing science and religion in terms of a single knowledge system. This perspective may not address the public's interest in moral questions directly—important as they are—but nevertheless it fulfils the academic function of advancing the frontiers of human knowledge and self‐understanding.     

Sartre’s Dialectical Methodology

Sartre’s intention in the Critique of Dialectical Reason is to establish the heuristic value of the dialectical method when applied to the social sciences. Toward this end, he furnishes an account of how, on the basis of natural needs, rational choices, burgeoning social ensembles, natural and social contingencies and unintended consequences, human beings make their history. I shall argue that his dialectical method, especially when modified, opens up interesting possibilities for clarifying the two most important and enduring meta-issues in the philosophy of social science: (1) whether social phenomena should be explained in terms of the beliefs, desires and actions of individuals or the rules and practices of social institutions (“Methodological Individualism” or “Methodological Holism”) and (2) whether social phenomena should be explained in terms of causes, as in the natural sciences, or in terms of what they mean in their social contexts, as in hermeneutics and other interpretive approaches (“Explanation” or “Understanding”).     

Just methods in revolting times

This article takes up the challenge of critical methods in “revolting times,” as we conduct qualitative research on (in)justice festering within repulsive inequality gaps, and yet surrounded by the thrill of radical social movements dotting the globe. I introduce a call for “critical bifocality,” a term coined by Lois Weis and myself, to argue for research designs that interrogate how history, structures, and lives shape, reveal, and refract the conditions we study. Borrowing from critical researchers long gone, W. E. B. Du Bois in his text The Philadelphia Negro and Marie Jahoda in her stunning case study Marienthal, I offer up a set of epistemological muddles and methodological experiments, hoping to incite a conversation about our responsibilities as critical psychologists in deeply contentious times, refusing downstream analyses and resurrecting instead what Edward Said called “lost causes.”     

STRUCTURES OF EVIL ENCOUNTERED IN PASTORAL COUNSELING

This essay explores some relationships between social structures or systems and the internal psychological structures or systems of individuals. After defining evil, pastoral counseling, and structures or systems, I present examples of persons affected by social systems of power who have sought counseling. I present a form of counseling known as Internal Family System Therapy (IFS) and show with an extended example how I have worked with clients using this approach. In this process the client is guided to use “Self‐leadership” in healing and transforming inner conflict between various subpersonalities or “parts.” I then compare the IFS approach to one used by mediators in community conflict transformation and peacebuilding.     

Living (dys)regulated and alienated young masculinity—Young men's embodied experiences of mental disorders and suicidality

Introduction

Mental disorders, such as depression and anxiety with interlinked suicidality, are the leading cause of health-related disability among young men. Knowledge of the interaction between emotional, bodily, social and gendered mental health processes in young men is limited and therefore needed.

Aim

This study aimed to explore young men's lived embodied experiences of mental disorders and suicidality, and to conceptualise these by integrating affective–emotional, physiological, social and gendered processes.

Methods

Semistructured individual interviews were conducted with 13 young men who had sought professional help for mental disorders and suicidality. Grounded theory (GT) was used with a social constructivist perspective.

Results

The results comprise one core category—Living (dys)regulated and alienated young masculinity—with related categories “battling with the emotional body,” “suffering in social silence” and “balancing embodied darkness and distress.” The GT illustrates how young men navigate and manage their embodied and emotional suffering in a context of “regulative” masculine and social norms alongside insufficient social support.

Conclusion

Our results suggest that young men's lived embodied experiences of mental disorders and suicidality can be understood as a dynamic process of internal and external “(dys)regulation and alienation.” The generated GT provides a broad tentative explanation model, contributing to theory development, and serves as a basis for gender-sensitive interventions—in both psychotherapy and physiotherapy—integrating body, mind and the social context.     

Backlash,Repetition, Untimeliness: The Temporal Dynamics of Feminist Politics

Susan Faludi's Backlash, first published in 1991, offers a compelling account of feminism being forced to repeat itself in an era hostile to its transformative potentials and ambitions. Twenty years on, this paper offers a philosophical reading of Faludi's text, unpacking the model of social and historical change that underlies the “backlash” thesis. It focuses specifically on the tension between Faludi's ideal model of social change as a movement of linear, step‐by‐step, continuous progress, and her depiction of feminist history in terms of endless repetition. If we uphold a linear, teleological ideal of social change, I argue, repetition can only be thought of in negative terms—as a step backwards or a waste of time—which in turn has a negative and demoralizing impact within feminism itself. To explore an alternative model of historical time and change, I turn to the work of feminist philosopher Christine Battersby, who rethinks repetition through the Kierkegaardian mode of “recollecting forwards,” and the Nietzschean notion of “untimeliness.” I suggest that Battersby's philosophical reconceptualization of historical repetition, as a potentially creative, productive phenomenon, can be of great utility to feminists as we enact and negotiate the dynamics of backlash politics.     

“Signed,Sealed, Delivered ... I’m Yours”: Calibrating Body Ownership through the Consensual Mastery/slavery Dynamic

I argue that our bodies are “owned” bodies—that proprietary rights over our bodies are shared with others whose bodies are, in turn, shared by us. Drawing from literature on the self, I develop a theory of body ownership centered on the notions of multiple selves and “controlling interests.” Proprietary sentiments are evidenced in linguistic constructions, cultural artifacts, traditions, and social and sexual behaviors. Using a single case study, I explore dimensions of body ownership within a social/sexual community based on consensual Mastery and slavery in the US. The case study illustrates a variety of ownership patterns and centralizes ownership as a point of contention among inhabitants of sexual worlds.     

‘We Pray by His Mouth’: Karl Barth,Erving Goffman,and a Theology of Invocation

Rereading the opening question of the Westminster Catechism, “What is the chief end of man?”, I contend in this essay that the act of invocation — giving God thanks, praise, and petitions — is the act in and through which human being itself is founded, constituted and achieved. I take important cues from Karl Barth's Church Dogmatics and The Christian Life, and from sociologist Erving Goffman's work on the shifting “footings” involved in everyday interactions. I argue for an account of the human being as a being‐with‐God, human acting as acting‐with‐God, and human salvation as a restoration to the genuine human partner's work — indeed, the true leitourgia— of thanks, praise and petition to God.