Conceptualizing the ‘female’ soul – a study in Plato and Proclus

ABSTRACT

Within the Platonic (or Neoplatonic) dualistic conception of body and soul the difference between maleness and femaleness might appear to be a difference which only concerns the body, that is a difference which is not essential for determining who (or what) a certain human is. One might argue that, since humans are essentially their souls and souls are genderless, men and women are essentially equal. As my paper shows, though, Plato's and Proclus’ writings set out two ways of conceptualizing human souls themselves as ‘sexed’ and of doing this in a way that female souls are determined to be inferior to male souls. By Plato's account, souls are indeed genderless in terms of their essence, but they attain maleness through virtuous and femaleness through vicious activities. Proclus, by contrast, conceptualizes souls as essentially ‘male’ or ‘female’. A soul in whose essence the Different predominates is female, while a soul in whose substance the Same predominates is male. And since the attainment and preservation of virtue depend on the strength of the Same, female souls are not vicious by Proclus’ account, but they bear a higher risk of becoming vicious.     

A dilemma for the soul theory of personal identity

The problem of diachronic personal identity is this: what explains why a person P₁ at time T₁ is numerically identical with a person P₂ at a later time T₂, even if they are not at those times qualitatively identical? One traditional explanation is the soul theory, according to which persons persist in virtue of their nonphysical souls. I argue here that this view faces a new and arguably insuperable dilemma: either (a) souls, like physical bodies, change over time, in which case the soul theory faces an analogue problem of diachronic soul identity, or (b) souls, unlike physical bodies, do not change over time, in which case the soul theory cannot explain why souls relate to particular bodies over time and so at best only partially explains personal identity. I conclude that the soul theory fares no better than physicalist-friendly accounts of personal identity such as bodily- or psychological-continuity-based views.     

HIPPOCRATES AT PHAEDRUS 270C

At Plato's Phaedrus 270c, Socrates asks whether one can know souls without knowing ‘the whole.’ Phaedrus answers that ‘according to Hippocrates’ the same demand on knowing the whole applies to bodies. What parallel is intended between soul-knowledge and body-knowledge and which medical passages illustrate the analogy have been much debated. Three dominant interpretations read ‘the whole’ as respectively (1) environment, (2) kosmos, and (3) individual soul or body; and adduce supporting Hippocratic passages. But none of these interpretations accounts for the Phaedrus' rhetorical method. A better reading sees the whole as the genos ‘soul,’ as the Phaedrus' taxonomies divide that genus.     

Freud's “A Case of Successful Treatment by Hypnotism (1892–1893)”: An Uncommon Therapy?

Freud's first reported successful treatment by hypnosis included suggestions that have much in common with some recent developments in family systems therapy. The case is discussed within the context of the evolution of psychoanalytic and family systems theories with the view that intrapsychic and contextual forces are not mutually exclusive. The author agrees with Haley in his recent book, Uncommon Therapy, regarding the value of viewing psychiatric symptoms as manifestations of a disturbance in family relations, occurring especially at transitional stages of family development. However, the emphasis on behavior change and symptom removal restricts the potentiality of the family approach to that of psychoanalysis in 1895, when it was a naive, simplistic, and mechanistic therapy.     

Thematic review of family therapy journals 2011

In this article the contents of the principal English‐language family therapy journals published in 2011 are reviewed under these headings: child‐focused problems, adult‐focused problems, couples therapy, medical family therapy, military family therapy, theory, research, training, the new Journal of Couple and Family Psychology and Human Systems twenty‐first anniversary.     

No pairing problem

Many have thought that there is a problem with causal commerce between immaterial souls and material bodies. In Physicalism or Something Near Enough, Jaegwon Kim attempts to spell out that problem. Rather than merely posing a question or raising a mystery for defenders of substance dualism to answer or address, he offers a compelling argument for the conclusion that immaterial souls cannot causally interact with material bodies. We offer a reconstruction of that argument that hinges on two premises: Kim’s Dictum and the Nowhere Man principle. Kim’s Dictum says that causation requires a spatial relation. Nowhere Man says that souls can’t be in space. By our lights, both premises can be called into question. We’ll begin our evaluation of the argument by pointing out some consequences of Kim’s Dictum. For some, these will be costs. We will then present two defeaters for Kim’s Dictum and a critical analysis of Kim’s case for Nowhere Man. The upshot is that Kim’s argument against substance dualism fails.     

Traditionelle chinesische Medizin

The basic system of traditional Chinese medicine (TCM) is explained, along with its systemic interactions between body, soul and spirit, the microcosmos men and the macrocosmos environment, without body-soul dualism. The concepts of the affects, of hun the spiritual souls and po the bodily souls as well as of other psychophysiological and -pathological conditions are described. Many qigong-exercises that are used therapeutically in China and here, originate in taoistic exercises with visualising bodymeditation techniques, having their heyday in the first millenium. At least a rough TCM-diagnosis should precede the qigong-therapy to avoid side effects.     

Diagnoses,Relational Processes and Resourceful Dialogs: Tensions for Families and Family Therapy

The Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition (DSM‐5), given its psychiatric focus on mental disorders in individuals, presents families and family therapists with challenges. Despite considerable controversies over its adoption, the DSM‐5 extends a process of standardizing a language for human and relational concerns. No longer a diagnostic language of professionals alone, its use is medicalizing how mental health funders and administrators, as well as clients, respond to human concerns. For family therapists who practice systemically, particularly from poststructuralist and strengths‐based orientations, many tensions can follow when use of the DSM‐5 is expected by mental health administrators and funders, or by clients who present concerns about themselves or a diagnosed family member. In this paper, I explore how such DSM‐5 related tensions might be recognized, navigated, and negotiated in the practice of family therapy with clients, and with administrators and funders.     

Does family therapy produce change? an overview of outcome studies

Summary Families were randomly assigned to one of two forms of conjoint marital therapy: an insight-oriented treatment (n=10) or a problem-solving intervention (n=10.). The results on self-report measures of family functioning indicate that the problem-solving intervention produced more favorable changes after three months. However on long-term follow-up after a year, this more positive effect did not apparently persist, since the insight treatment group reported better results. Experienced therapists did better than inexperienced therapists in the insight treatment condition, but level of experience did not make a difference in the problem-solving intervention. A group of eight families who dropped out of the insight treatment group provided data on correlates of premature termination. Several of the practical obstacles to implementing an experimental design in a clinic setting are illustrated by the research.As we develop more sophisticated methodology, we hope that is the near future family therapy researchers will be better able to state which type of approach is more effective for whom and under what circumstances. A review of current studies of family therapy outcome research indicates that family therapy seems to be as effective as individual psychological treatment.     

Monadic Interaction

Leibniz has almost universally been represented as denying that created substances, including human minds and the souls of animals, can causally interact either with one another or with bodies. Yet he frequently claims that such substances are capable of interacting in the special sense of what he calls ‘ideal’ interaction. In order to reconcile these claims with their favored interpretation, proponents of the traditional reading often suppose that ideal action is not in fact a genuine form of causation but instead a merely apparent influence which serves to ‘save the appearances.’ I argue that this traditional reading distorts Leibniz's thought and that he actually considers ideal action a genuine (though non-standard) form of causation.     

Discovering “Family” Creatively

Abstract

Creativity is a powerful force within the family therapy field, central not only to the therapeutic process but also to counselor education. Time-honored tools, such as the genogram along with its many adaptations, remain useful in learning about family. However, as our rapidly changing culture continually redefines and stretches the concept of family, we must learn new methods to discover who “family” is from the “expert” living within that family, i.e., the client or counselor-trainee. This article introduces and describes a creative, self-initiated model, the self-created genogram, developed to amplify discovery of each person's own unique perspective and experience of family. Case examples will be provided to illustrate the model's use in both training and clinical settings.     

Reminiscence as the cure of souls in early old age

Reminiscing is an important step in the direction of spiritual maturity and wholeness for the person in early old age. Reminiscence that is shared between persons easily fits into the early Christian concept of cure. It is an act of loving care that heals and helps shape the totality of existence. Therapeutic reminiscence not only enhances the cure of souls in early old age; it also helps to close the gap between the depressing expectations of younger generations and the reality of continued growth in the last half of life. A bibliography is appended.     

Clinician experiences of homework in couples and family therapy: A survey of perceived impact on the working alliance

The process of engaging clients in homework assignments has been studied extensively in research settings, but rarely have the challenges in the implementation of the science been considered in couples and family therapy. A survey was conducted of 226 clinicians regarding (1) their experience of homework adherence (quantity and quality) with couple and family clients, and (2) their experience of the impact of homework non-completion (IHN) on the working alliance. Clinicians working with families reported less overall homework quantity and quality. However, across both couples and family clients, more negative IHN was reported among clinicians experiencing less homework quantity, both in terms of IHN bond (couple ρ = 0.71, p < 0.001; family ρ = 0.78, p < 0.001) and IHN agreement (couples ρ = 0.25, p < 0.001; ρ = 0.19, p = 0.006), and among clinicians with fewer years of clinical experience (r = 0.19, n = 136, p < 0.05). The present findings suggest that, in the context of couples and family therapy, there is a risk of perceived negative IHN on the working alliance. There would be merit to future investigations examining the processes of facilitating homework engagement within the context of a strong working alliance.     

Hidden Treasures in Theological Education: The Writing Tutor,the Spiritual Director,and Practices of Academic and Spiritual Mentoring

Mentoring is an important but often overlooked resource in theological education and students' academic and spiritual formation. This essay profiles the mentoring practices and postures of the writing tutor and the spiritual director as exemplars of academic and spiritual mentoring. An extended probe of this analogy affirms the integration of academic and spiritual formation as a core value in theological education; identifies mentoring in theological education as a hidden treasure fostering this integration and warranting attention as a theological practice; and re‐envisions the theological practice of mentoring under the traditional rubric of the “care of souls,” embracing the relational, educational, formational, spiritual, and rhetorical dimensions of this practice.     

Therapeutic group approaches in an inpatient facility for children and adolescents: A 15-year perspective

Inner city, psychiatrically hospitalized adolescents are accessible to group therapy intervention. We developed a unique approach combining Slavson's theories with principles of family treatment and psychoanalytic theory. The group was conceptualized as a corrective family experience with the therapists functioning as model parents. Our model relies on a four-phase process, which is discussed.     

Youth Depression in the Family Context: Familial Risk Factors and Models of Treatment

Research on parent risk factors, family environment, and familial involvement in the treatment of depression in children and adolescents is integrated, providing an update to prior reviews on the topic. First, the psychosocial parent and family factors associated with youth depression are examined. The literature indicates that a broad array of parent and family factors is associated with youth risk for depression, ranging from parental pathology to parental cognitive style to family emotional climate. Next, treatment approaches for youth depression that have been empirically tested are described and then summarized in terms of their level of parent inclusion, including cognitive–behavioral therapy, interpersonal therapy, and family systems approaches. Families have mostly not been incorporated into clinical treatment research with depressed adolescents, with only 32% of treatments including parents in treatment in any capacity. Nonetheless, the overall effectiveness of treatments that involve children and adolescents exclusively is very similar to that of treatments that include parents as agents or facilitators of change. The article concludes with a discussion of the implications of these findings and directions for further research.     

Hylomorphic virtue: cosmology,embryology, and moral development in Aristotle

Aristotle is traditionally read as dividing animal souls into three parts (nutritive, perceptive, and thinking), while dividing human souls into four parts (a rational part, with theoretical and practical subparts, and non-rational part, with nutritive and desiderative subparts). But careful reading of Nicomachean Ethics 1.13 suggests that he divides the human soul into three parts – the nutritive, the theoretical, and the “practical” – but allows that the “practical” part is sometimes divided, as in akratic and other non-virtuous agents. In a fully virtuous agent, practical reason is the proper form of – and so in the hylomorphic sense one with – the desiring part of soul. It is thus contingent how many parts a given soul has, three being the norm, but four being common. Reading Aristotle this way is supported by appeal to his cosmology, where the superlunary world provides the unitary norm, and his embryology, where male offspring are the norm (in which menstrual fluid is fully mastered by the male principle) but female offspring commonly occur when the menstrual fluid (analogous to desire) is only partially mastered by the male principle (analogous to practical reason).     

The problem of extras and the contingency of physicalism

Perhaps all concrete phenomena obtain solely in virtue of physical phenomena. Even so, it seems that the world could have been otherwise. It seems that physicalism, if true, is contingently true. In fact, many believe that the actual truth of physicalism allows metaphysically possible worlds duplicating the actual world in all physical respects while containing immaterial extras, e.g. ghosts, spirits, or Cartesian souls, that no physicalist would believe actually exist. Here I focus on physicalism regarding mentality and argue that the doctrine does not allow possible worlds that physically duplicate the actual world while differing mentally. By revealing what physicalism (regarding the mind) does not allow, this essay helps us get clear on what the view really amounts to and why it is contingent.     

Searching for a better story: harnessing modern and postmodern positions in family therapy

In this paper it is argued that modern and postmodern positions on reality and knowledge should not create a theoretical division in family therapy and that rather, by harnessing the two together, each may restrain the other. This combination creates the potential for drawing widely from the whole field of family therapy as well as challenging the separation of mainstream family therapy models from psychoanalysis. The concept of better story is used to replace both the polarized modern position of an objective discoverable truth and the polarized postmodern position of all stories having equal validity. It is suggested that better stories, which evolve in the meeting of family and therapist, may include those which are more congruent, object-adequate, encompassing, holding, shared, emotional, conscious, just, provisional and hopeful.