Gendered Purity and Embodied Sexual Flourishing: Moral Agency,Development, and Prudence

Current popular accounts of sexual morality for adolescents based simply on purity or self-determination cannot adequately anchor a Christian sexual ethic, although positions based on both notions hope to facilitate sexual health among young females. Here I critique both popular Christian purity movements and a popular feminist critique of these purity movements (based upon self-determination) and suggest the virtue of prudence as a corrective. Situated within the Catholic theological tradition, prudence (practical wisdom) acknowledges the process of human moral and sexual development and is robust enough to negotiate the concrete complexities of sexual activity and the social realities in which such activity takes place. Further, it honours an embodied sense of female sexual self-determination: females as moral agents directed towards sexual flourishing.     

Enfleshing the Erotic

Abstract

An embodied theological ethic of human sexuality must engage two specific tasks: (1) articulate a theological explanation of the body that can frame critical reflection on the right ordering of relationships at the macro, social-relational level and (2) celebrate the erotic as an essential, creative contour of human sexual experience at the micro, interpersonal level. This essay is divided into two sections. In the first section, I explore the significance of the body in theological and ethical reflection in an attempt to distill an embodied theological ethic of human sexuality that can level a critique against the sinful social realities of heterosexism and sexism. In the second part, I develop the ethic further so as to carry moral weight within sexual practices. I celebrate the erotic as the creative dimension of human sexuality that encompasses desire and pleasure. I reflect on desire and pleasure individually in light of embodied experience and ground each within an ethic of mutuality to ensure goodness, rightness, and the doing of justice in all sexual relationships.     

中国神话中的具身心理学思想探索

西方“具身认知”心理学与赋存在中国文化里的以“天人合一”为核心的“体知”心理学思想息息相通, 而中国文化又有其独异于西方文化的“身体”智慧。文化的源头实为神话。追根溯源, 本文主要从具身认知的视阈中将中西方神话中“身体”的角色两相比照, 首先从本体论维度以现象学诠释的方法来描述神话的身体母体是如何生成的, 并以天地开辟神话、万物肇始神话和人类起源神话为例揭示中国“身体”的本体论特色—— 一元论; 其次再从空间维度以概念隐喻的理论来剖析神话的身体现象学场域是如何延展的, 并从物我同一角度、天人交感角度和人神相通角度来彰显中国“身体”的空间维度特色——气论; 最后再从时间维度以社会建构理论来解构神话的身体是如何在时间场域中流变的; 并从社会、文化和历史三个层面来表达中国“身体”的时间维度特色——易论。通过从中国神话故事中挖掘中国传统文化中独有的“具身智慧”, 以期为建立中国人自己的科学心理学起抛砖引玉之用。     

The Death of Socrates

Abstract

In Phaedo, Plato shows the grace of a true courage which can affirm life even in death. Socrates’ courage is not that of the martyr, grounded on a belief in divine reward; his is the courage of the philosopher who knows that he does not know. In his self-reflexive striving to be a person who strives for wisdom, Socrates dissipates the fear of death by dissolving the presumption on which this fear is based, and reframing death as an opportunity for knowledge. Socrates’ courage is therefore founded on an epistemic hope that is embodied in the very activity of philosophy.     

Bodies as open projects: reflections on gender and sexuality

Abstract

This article argues that the social constructivist paradigm falls into the same dualistic trap as biological essentialism when attempting to respond to questions of gender and sexuality. I argue that social constructivism, like biological determinism, presumes a ‘split’ world, where subjective lived experiences are separated from the world of socio-cultural forces. Following a phenomenological approach, grounded in Merleau-Ponty’s ontological view of the body, this article attempts to move beyond the dualistic metadiscourses of social constructivism in maintaining that identity is a fully embodied process. I see gender and sexuality as necessarily embodied and corporeally constituted. In the light of this, I propose an understanding of gender and sexuality that focuses on the centrality of the body as open project. This approach sees gender and sexuality as embodied processes that are enmeshed with the complex fabric of lived everyday experiences and concurrent socio-cultural and historical processes. Drawing on real-life examples, I conclude that gender and sexual embodiment are not one-dimensional according to a binary system of male versus female. Rather, given the documented experience of the indeterminacy and ambiguity of human existence, there are a variety of possible embodiments of humankind.     

Sapientia and Stultitia in John Colet's Commentary on First Corinthians

ABSTRACT

While John Colet, friend of Erasmus and founder of St Paul's School, London, was himself widely read in Classical and pagan authors, he famously characterized pagan books as having the ‘savour of the Demon’ and exhorted minor clergy to reject human or secular wisdom. This article seeks to resolve the apparent tension between Colet's disparagement of human wisdom in his commentary on First Corinthians and his own use of pagan learning and humanist activities. Through a close analysis of Colet's understanding of human and divine wisdom and human stultitia (foolishness) in the commentary, the article argues that Colet's principal concern in reproaching human wisdom (sapientia) was the moral purity of his audience. The article concludes by considering how Colet's view of secular wisdom, thus conceived, represented an early expression of his commitment to religious, ecclesiastical and moral reform.     

Movement experience (ME): A context of inquiry for professional development

Abstract

This article advocates the incorporation of a model for learning witnessing and moving to explore authenticity¹ as it unfolds through and within the nonverbal language of the body, into the initial education and ongoing professional development of psychotherapists and psychoanalysts, regardless of the school of thought they follow. It argues for the expansion of the verbal/intellectual focus in professional educational experience, to include a focus on Movement Experience (ME) ‐ a context of inquiry, a process which can teach us of presence and clarity, and may lead to an unfolding of the Self and of self‐knowledge, that rest in the wisdom and the mystique of the human existence as body and movement becomes conscious. It presents a working model as a tool for raising self‐awareness, and for reflection in‐action and on‐action (movement supervision). In Movement Experience (ME)² and Authentic Movement (AM)³ participants consciously engage in a heuristic act, in the search, and re‐search, for a deeper understanding of the meaning of experience. A personal journey toward professional growth and development.     

Sex on the margins: centering intersex,transgender, and sexually fluid voices in religious and scientific discourse

ABSTRACT

This collection of essays arose from the conference “Sex on the Margins: Navigating Religious, Social, and Natural Scientific Models of Sex Differences,” February 24–26, 2017, at Boston University. Scholars examined how our growing knowledge of sex, gender, and sexual diversity impacts binary models of sex that continue to hold sway in most religious and natural scientific examinations of human nature, including their practical application in medical approaches to differently sexed and gendered bodies. The authors call for a nuanced, interdisciplinary approach to sex difference which respects and protects minorities without eliding statistically significant binary patterns of human experience.     

Wisdom and good lives: A process perspective

Wisdom and good lives are related. On one hand, judgments about whether wisdom has been manifested are often based on conceptions of what is a good life. On the other hand, wisdom, as manifested by human endeavors throughout history which contributed to the common good over the long term, can itself transform the standards that we use to evaluate good lives. In this article, wisdom is defined as a process encompassing three core components—cognitive integration, embodiment in action, and positive effects for oneself and others. One form of wisdom, which transforms our conceptions of a good life, is discussed, using Mother Teresa's endeavor as an example. Her endeavor which embodied an integrated idea—serving Christ by serving the poorest of the poor—generated positive effects for herself and others, and has transformed people's conceptions of a good life. The relationship of this form of wisdom to hardship, happiness, and old age is also discussed.     

Experiences of transgender prisoners and their knowledge,attitudes, and practices regarding sexual behaviors and HIV/STIs: A systematic review

Background: Despite transgender people being more visible in prison systems, research suggests they are at higher risk of experiencing sexual violence compared to other prisoners. Research also suggests that transgender prisoners experience harassment, and physical and sexual assault by fellow prisoners, and prison officers who lack transgender-specific health knowledge. There exist no systematic reviews on the experiences of transgender people in prisons. This review aims to fill this research gap. The following question developed in consultation with transgender, sexual health/HIV and corrective services stakeholders has guided the systematic review: What are transgender and gender-diverse prisoners’ experiences in various prison settings and what are their knowledge, attitudes and practices regarding sexual behaviors and HIV/STIs?

Methods: The review followed the PRISMA guidelines and searches were conducted in four databases for the period of January 2007 to August 2017. Studies were assessed against predetermined inclusion and exclusion criteria. Included studies were peer-reviewed, written in English with online full-text availability and reported data on transgender and gender-diverse prisoner experiences relevant to the research question.

Results: Eleven studies (nine qualitative, one quantitative, one mixed-methods; nine in USA, two in Australia) met the criteria for review. Four studies were of high quality, six were of good/acceptable quality, and one study was of modest quality. Transgender and gender-diverse prisoners reported a range of challenges which included sexual assault, discrimination, stigma, harassment, and mistreatment. Information on their sexual health and HIV/STIs knowledge, attitudes, practices is in short supply. Also, their lack of access to gender-affirming, sexual health/STIs and mental health services is commonplace.

Conclusions: The experiences of transgender prisoners as reported in this review are almost uniformly more difficult than other prisoners. Their “otherness” is used as a weapon against them by fellow prisoners through intimidation and violence (including sexual) and by prison officers through neglect and ignorance.     

Phronesis, Poetics, and Moral Creativity

At least since Aristotle, phronesis (practical wisdom) and poetics (making or creating) have been understood as essentially different activities, one moral the other (in itself) non-moral. Today, if anything, this distinction is sharpened by a Romantic association of poetics with inner subjective expression. Recent revivals of Aristotelian ethics sometimes allow for poetic dimensions of ethics, but these are still separated from practical wisdom per se. Through a fresh reading of phronesis in the French hermeneutical phenomenologist Paul Ricoeur, I argue that phronesis should be viewed as at least in part poetic at its very core. That is, phronesis deals with the fundamentally tragic human situation of moral incommensurability, and it responds to this by making or creating new moral meaning. Such a poetics of practical wisdom helps phronesis stand up to significant and important critiques made of it by a range of modernists and post-modernists, pointing a way forward for some important contemporary moral debates.     

Constructing a story to live by: Ethics,emotions and academic practice in the context of climate change

Starting from the concept of the narrative-self, this paper explores the everyday ethics of research and academic practice as seen through the storied-experiences of two women who have chosen their careers through their desire to contribute meaningfully to the resolution of environmental issues. Selves are embedded in language, in relationships, in societies, in places and in ecologies. However, selves are also co-constructed in dialogue between teller and listener or writer and reader. In the intersubjective space opened up through dialogue lies the potential for change at both personal and societal levels. Enacting a narrative ethics of reading and writing that draws on counselling practices, this paper brings my own affective, embodied story into dialogue with the published memoir of Alison Watt. As we both struggle to find stories we can live by within the contexts of specific academic and research communities we begin to challenge the narratives and discourses that dominate our respective fields of field biology and human geography. The emotional and embodied practice of narrative ethics is offered as one possible response to the overemphasis on technical rationality within our society and its institutions. I argue that the development of practical wisdom (phronesis) is essential to addressing issues such as climate change, which are not simply technical problems but are fundamentally rooted in the human condition.     

KNOWLEDGE AND IMAGINATION IN FICTION AND AUTOBIOGRAPHY

Abstract: Autobiographies are particularly interesting in the context of moral philosophy because they offer us rare and extended examples of how other people think, feel and reflect, which is of crucial importance in the development of phronesis (practical wisdom). In this article, Martha Nussbaum's use of fictional literature is shown to be of limited interest, and her arguments in Poetic Justice against the use of personal narratives in moral philosophy are shown to be unfounded. An analysis of Aristotle's concept of mimesis shows that Nussbaum's claims for fictional literature also apply to personal narratives. A case is then made for the importance of personal narratives in developing practical wisdom, and three sub‐genres of autobiography are discussed: (1) the confession, (2) the apology and (3) the testimonial. These sub‐genres exemplify some of the unique features of personal narratives.     

通过厄洛斯神话看柏拉图的诗性智慧

The interlink between myth and wisdom in Hellenic heritage is characteristically embodied in the Platonic philosophizing as regards the education and enculturation of the human psyche. As is read in the end of The Republic, the myth of Er turns out to be a philosophical rewriting of poetry to a large degree. For it engagingly reveals Plato’s moral inculcation, philosophical instruction and poetic wisdom in particular, all of which are intended to guide human conduct along the right track for the bliss of the postmortem cycle, and put philosophy learning into first priority for the choice of the future life. Moreover, the transmigrate experience in the mystic overtone of “the Orphic-Pythagorean conglomerate” is discussed with a intercultural reference to the Buddhist doctrines of samsara and karma.      

Rethinking Transcendence: Heidegger,Plessner and the Problem of Anthropology

Abstract

In times of the Anthropocene, we are in need of philosophical anthropology, revisiting the question concerning the human condition. I suggest rethinking what one may call ‘human transcendence’ in terms of a responsivist paradigm. Drawing on Heidegger and Plessner, the idea is that we should think of the eccentric or ecstatic position of the human in terms of something we undergo, instead of it being a human capability or something we do. It is a gift, emplacing us to the time-space of responsive embodied existence. The paper will follow this agenda in five steps. Having introduced what I take to be the challenge for a timely ontology, I will unfold the problem entailed in the very idea of philosophical anthropology according to Heidegger. I then focus on Heidegger’s (hidden) rapprochement to Helmuth Plessner’s anthropology, recalling Plessner’s analysis of laughter as a bodily expression displaying the ‘eccentric positionality’ of the human. I suggest rephrasing this kind of transcendence in a responsivist paradigm: Humans are responsive beings.     

Dialectics and practical wisdom

Dialectics is essentially the method or logos in which categories of forms are combined to explain things. Dialectics was developed because reason faces difficulties in grasping the sensible world. Practical wisdom is knowledge about some things or certain person or persons because of its variable objects. But it is not entirely specific or only about a particular thing and without universality in any sense. As one kind of dialectics, it combines various elements to accord with the right logos, similar to the way in which various forms are combined in theory. Therefore practical wisdom as a combination or polymerization of elements can be regarded as another kind of logic, namely practical logic or dialectics. __________ Translated from Zhexue Dongtai 哲学动态 (Philosophical Trends), 2005 (4) by Xie Yongkang     

Science and Religion: Original Unity and the Courage to Create

Paul Tillich noted the emergence of science by "demythologization" from its original unity with religion in antiquity. Demythologization can lead to conflict with accepted paradigms and therefore requires the "courage to create," as exemplified by Galileo. Tillich's "God above God" as the ground of creativity and courage can, in this new millennium, enable religion to be reconciled with science. Religion is a source of the "courage to create," which is essential for progress in scientific knowledge. Religion and science working together as complementary dimensions of the human spirit can lead us into a wider world and greater wisdom. Reconciliation and reunion characterize the New Being and Creation.     

Embodied Knowing, Embodied Theology: What Happened to the Body?

As part of a larger project on human bodies and theological knowledge, this paper is a preliminary investigation into how biology and physicality shape human knowing. It asks whether, in the frequent use of the phrase embodied knowing or embodied theology, religion scholars have paid sufficient attention to actual bodies. It argues that there has been a lapse of attention to physical dimensions of bodies in the unreflective employment of such phrases, ironically among practical and pastoral theologians who have strong interest in understanding how theology operates on the ground. The paper traces evolving interest in embodiment across several disciplines, including theology, before exploring what might be learned from recent research on evolution, biology, and bodies in anthropology and the biological sciences.     

Reexamining the link between parental knowledge and delinquency: unpacking the influence of adolescents’ and their parents’ perceptions

ABSTRACT

Parents’ and their children’s perceptions of how much parents know about the child’s activities outside parental presence (parental knowledge) are important for understanding delinquency. Yet, conceptual and methodological deficiencies in prior research may limit this understanding. Reexamining how these perceptions affect delinquency, we find that contrary to conventional wisdom: (1) adolescent and parent perceptions of parental knowledge impact delinquency jointly rather than independently and (2) the protective effect of adolescent perceptions weakens as parent perceptions increase. Specifically, when parental perceptions are strongest, the delinquency inhibiting effect of adolescent perceptions is offset, which may result from stress of parents’ monitoring efforts.