United we stand, divided we fall: the education and training needs of clinical child psychologists

Reviews efforts to delineate training needs for psychologists who are providing clinical services to children, adolescents, and families. In particular, this article (a) describes efforts of clinical child and other psychologists who work with children, adolescents, and families to develop education and training guidelines; (b) discusses the overlap among various child and adolescent providers within psychology; and (c) highlights several key competencies that have been identified as important for all psychologists in practice roles with children and adolescents. In particular, we emphasize the need for greater collaboration and integration among various psychological specialties that focus on children, adolescents, and families and for greater system-wide discussion of training needs and priorities.     

A Critical Theory of the Self: Wittgenstein,Nietzsche, Foucault

Critical thinking, considered as a version of informallogic, must consider emotions and personal attitudesin assessing assertions and conclusions in anyanalysis of discourse. It must therefore presupposesome notion of the self. Critical theory may be seenas providing a substantive and non-neutral positionfor the exercise of critical thinking. It thereforemust presuppose some notion of the self. This paperargues for a Foucauldean position on the self toextend critical theory and provide a particularposition on the self for critical thinking. Thisposition on the self is developed from moretraditional accounts of the self from Descartes toSchopenhauer, Nietzsche and Wittgenstein.     

Nietzsche on Kant and teleology in 1868: ‘“life” is something entirely dark … ’

ABSTRACT

We know from Nietzsche’s posthumously published notebooks and correspondence of his plan in 1868 to compose a doctoral dissertation in philosophy on the subject of teleology in nature and the concept of the organic, with reference to Kant. The bulk of my discussion represents an attempt to extrapolate from Nietzsche’s letters and preparatory notes the view he arrived at. Since the notes do not defend explicitly any single definitive thesis, their interpretation is unavoidably conjectural. I argue that, if Nietzsche’s remarks are considered with close reference to the philosophers who at that point dominated his horizons, namely Kant, Schopenhauer, and Lange, with Goethe also playing a key role, a plausible account can be given of the broad conclusions Nietzsche reached as a result of his early engagement with the problem of teleology. This outlook maintains the necessity and distinctiveness of philosophical reflection, but takes a skeptical view of its basis. In 1868 Nietzsche had no clear idea of how to proceed from this point, but in the end I propose, as others have done, that Nietzsche’s reflections on Kant and teleology helped to lay the ground for The Birth of Tragedy. In conclusion, I hypothesize that Nietzsche’s later philosophy involves no change of metaphilosophical standpoint.     

Life,the Unhistorical,the Suprahistorical: Nietzsche on History

Abstract

Nietzsche was a philosopher who prided himself, in deliberate contradistinction with previous philosophers, on his ‘historical sense’. But this leaves many questions unanswered about the precise role of the historical in Nietzsche’s philosophy. Perhaps most importantly, can the conception of genealogy in Nietzsche’s later philosophy, as a revised historical method, be taken to represent his mature philosophical methodology in general? I argue, firstly, that there is considerable continuity between Nietzsche’s conceptions of history in the early essay ‘On the uses and disadvantages of history for life’ and those of his later philosophy. The former can therefore be used as a resource for understanding the latter. Through a reading of the early history essay I demonstrate that Nietzsche’s conception of the historical here is intimately bound up with the notion of the ‘unhistorical’ and that it is precisely renewed access to the unhistorical which is required in order for history to be conducive to the flourishing of humanity. I go on to contend that this holds for Nietzsche’s later writings as well, and that genealogy, being purely historical, must therefore be seen as one subsidiary part of a broader philosophy in which the unhistorical will play, literally, a vital role.     

Nietzsche on Generosity and the Gift-Giving Virtue

Generosity and gift-giving are important themes in Nietzsche's philosophy. This essay focuses on Nietzsche's idea of the gift-giving virtue which is explicitly discussed at the end of Part One of Thus Spoke Zarathustra. I begin with a critical discussion of this section, and then I consider three different interpretations. Finally, I look at some ways in which the idea of the ‘gift-giving virtue’ may be understood in terms of spiritual generosity, leading to ‘sovereignty’ as its ultimate goal. Throughout, there are important comparisons to be made between Nietzsche's account of generosity and the traditional viewpoint.     

A matter of taste: Nietzsche and the structure of affective response

ABSTRACT

Nietzsche’s work is filled with references to taste. He frequently expresses his own judgements of taste and criticizes or praises individuals and groups on account of their taste. Some recent attempts to account for Nietzsche’s understanding of taste argue that Nietzsche understands affective response, when guided by good taste, as being appropriate to, or merited by, the intrinsic features of the object. This is in direct contrast to anti-realist accounts of Nietzsche’s taste, according to which his evaluative judgements have no special epistemic status. In this article, I argue against objectivist or universalist readings of Nietzsche’s judgements of taste. However, in doing so I aim to show that affective responses do not thereby turn out to be arbitrary. Nietzsche suggests that by engaging with one’s affective responses, one can organizes them into a coherent and unified taste. This process of unification is central to Nietzsche’s understanding of value and self-creation.     

Bloom and His Critics: Nietzsche, Nihilism, and the Aims of Education

The central questions raised by Allan Bloom's The Closing of theAmerican Mind are often overlooked. Among the most important ofBloom's themes is the impact of nihilism upon education. Bloom condemnsnihilism. Interestingly, we find among his critics two alternativejudgments. Richard Schacht, citing Nietzsche, asserts that nihilism,while fruitless in and of itself, is a necessary prerequisite tosomething higher. Harry Neumann, affirming the accuracy of nihilism,declares that both Bloom and Nietzsche reject nihilism out of ignoranceborn of weakness. All three philosophers understand that the purpose ofeducation emerges from one's position on nihilism. If nihilism is true,then it is senseless and cowardly to teach one's students that there aregrounds for moral judgments. On the other hand, if one believes thatthere is an objective higher and lower in moral matters, then one cannotat the same time consistently endorse nihilism or the atheism upon whichit rests. There is reason to believe that a consistent nihilism isimpossible and hence that the concept is bankrupt. But then something istrue, and there are grounds for moral judgment. Education must respondaccordingly. But even Bloom with his emphasis on the Great Books fallsshort of what is required. An education which aims to defeat nihilismmust, at the very least, hold out the promise that through thecultivation of reason one may indeed arrive at the truth.     

Nihilism,Nietzsche and the Doppelganger Problem

Nihilism, Nietzsche and the Doppelganger Problem Was Nietzsche a nihilist? Yes, because, like J. L. Mackie, he was an error-theorist about morality, including the elitist morality to which he himself subscribed. But he was variously a diagnostician, an opponent and a survivor of certain other kinds of nihilism. Schacht argues that Nietzsche cannot have been an error theorist, since meta-ethical nihilism is inconsistent with the moral commitment that Nietzsche displayed. Schacht’s exegetical argument parallels the substantive argument (advocated in recent years by Wright and Blackburn) that Mackie’s error theory can’t be true because if it were, we would have to give up morality or give up moralizing. I answer this argument with a little bit of help from Nietzsche. I then pose a problem, the Doppelganger Problem, for the meta-ethical nihilism that I attribute to Mackie and Nietzsche. (If A is a moral proposition then not-A is a moral proposition: hence not all moral propositions can be false.) I solve the problem by reformulating the error theory and also deal with a variant of the problem, the Reinforced Doppelganger, glancing at a famous paper of Ronald Dworkin’s. Thus, whatever its demerits, the error theory, is not self-refuting, nor does it require us to give up morality.     

Machenschaft and Seynsgeschichte in the Black Notebooks: Heidegger on Nietzsche’s “Rediscovery” of the Greeks

ABSTRACT

One of the outcomes of the publication of the Black Notebooks has been to invite scholars to rethink their understanding of Heidegger’s thinking, including his “world-historical anti-Semitism,” his relation to war and politics, via Schmitt and Jünger, as well as machination/calculation but not less his Seynsgeschichte. Other questions include education and academic life in addition to Heidegger’s anxieties regarding the reception of Being and Time in the framework of his history of Beyng/Seyn. Refusing Nietzsche on the Greeks, especially Anaximander, Heidegger “plays out” typically bellicose interpretations of Will to Power, consummating the “abandonment of beings by being, the abandonment that gained sovereignty in the history of metaphysics.” If Heidegger’s Nietzsche thus suspiciously resembles the Nazi Nietzsche, reading the proliferation of editions bears out Heidegger’s claims for the backwards-working force of the Nachlaß.     

As we fall asleep we forget about the future: A quantitative linguistic analysis of mentation reports from hypnagogia

We present a quantitative study of mental time travel to the past and future in sleep onset hypnagogia. Three independent, blind judges analysed a total of 150 mentation reports from different intervals prior to and after sleep onset. The linguistic tool for the mentation report analysis grounds on established grammatical and cognitive-semantic theories, and proof of concept has been provided in previous studies. The current results indicate that memory for the future, but not for the past, decreases in sleep onset – thereby supporting preliminary physiological evidence at the level of brain function. While recent memory research emphasizes similarities in the cognitive and physiological processes of mental time travel to the past and future, the current study explores a state of consciousness which may serve to dissociate between the two.     

Narcissism, solitude, friendship: notes on the therapeutic alliance in the context of the Freud-Jung relationship

This paper deals with friendship and therapeutic alliance as a transformation of the libidinal love that structures the Oedipal complex. The author considers the relationship between Jung and Freud as a formidable test that may shed light on their personalities and on the relevance of the Oedipal complex for both of them and for their particular theories and practices. The author discusses the possibility that the Oedipal complex may be seen under a finalistic frame of reference and discusses which implicit goals it may express. Such a goal has not been reached by either Freud nor Jung, but might be the key to underline and recognize the fundamental importance of the 'therapeutic alliance' within the analytical situation, seen as a potential relationship between the selves of the patient and of the analyst springing from a transformation of libidinal love into 'friendship' as it was described by Friedrich Nietzsche.     

Schopenhauer on Christ,Suffering and the Negation of the Will

ABSTRACT

This paper seeks to illuminate Schopenhauer’s notion of the negation or denial of the will by investigating the figure of the saint within his philosophy. We argue that various discussions in Schopenhauer’s works of the possible role of Christ as exemplar reveals an underlying Christological understanding of self-denial as a model for the saint. The connection between Schopenhauer’s approach to Christ and Kant’s Christology in Religion within the Bounds of Mere Reason is also explored. We note how Schopenhauer builds on the Kantian demythologization of the Incarnated Christ in order to uncover the moral and existential spirit that underlies Christianity. In addition, we outline how a recognition of the symbolic importance of Christ for Schopenhauer suggests features of the denial of the will that have been overlooked in the literature, involving the intellectual transcendence of suffering through the cultivation of a state of emotional unresponsiveness. It is argued that this reflects a deeper connection between Schopenhauer’s philosophy and Christian thought than is often recognised.     

Queer Muslims: between orthodoxy,secularism and the struggle for acceptance

ABSTRACT

The aim of this paper is to concentrate on responses by Muslim scholars to both the Orlando incident and the United States Supreme Court Judgment on same-sex marriage. I first provide some comments on the Orlando incident in relation to the issue of Muslims, violence and homophobia. More importantly and central to my argument, I consider what the import of these responses are for Muslims – especially Muslims who identify as LGBTIQ or at least experience same-sex sexual attraction or participate in same-sex sexual conduct – and also what do such responses suggest about the prospect of same-sex sexuality being seriously considered, understood and accepted within the contemporary Islamic tradition and the possible consequences thereof. I make the case that the Islamic tradition, by way of its self-identified and proclaimed scholarly interpreters and representatives, urgently need to engage with the issue of same-sex sexuality in a more robust, dynamic and imaginative manner or risk a deepening epistemological crisis.     

The Minister Goes on Medical Leave: A Trigger for Conflict in the Congregation

The impact of a minister’s illness on the congregation can be temporary or serious and long-term. The following factors are reviewed: stress at the denominational level; the role of the area bishop; the interim minister’s task; personality characteristics of those who react negatively when their minister takes medical leave; and the dynamics of persons who draw together dissatisfied members into a power group. Suggestions are offered to ameliorate the effect of the minister’s medical leave in congregations at risk of dysfunction.

Nietzsche on Rock and Stone: The Dead World,Dance and Flight

Abstract

Although images of rock and stone play a significant role in Nietzsche’s thinking, from his earliest writings to his ideas in Thus Spoke Zarathustra about will to power and eternal return, this stratum of his imagery has not been much discussed. Initially rocks come across as ‘witnesses of prehistory that are eager to acquire language’, as well as border markers of, and means of entry to, the ‘dead world’, or inanimate realm. Later, stone becomes an image of the raw material that we have to work if we want to make something of our lives by fashioning them, which we can do with all strata of the soul except the deepest. At that level granite signifies what is unalterable, being the sedimentation of a very long past, and so rock comes to be associated with the past that is recalcitrant in the face of will. But when will can will as will to power, stone takes part in the play that is the consummate affirmation of life. It also has to be a dance, a dance on the force-field of will to power, overcoming for the moment the Spirit of Heaviness by lifting lightly from the earth. And finally flight: when ‘the boundary stones themselves fly into the air’, with a few of us shifting along with them.     

The individualization of conscience: what Daybreak (9, 10, 544) and The Gay Science (117) tell us about the sovereign individual

ABSTRACT

The figure of the sovereign individual has stood for about two decades at the center of an exegetical debate concerning its identity and ideality. What is often lost sight of in these debates is the role of the sovereign individual in Nietzsche’s genealogy of guilt and bad conscience in the Genealogy’s second essay. I argue for the following claims. First, that the figure of the sovereign individual is not a singular occurrence in Nietzsche’s published writings but is present in sections from Daybreak and The Gay Science that have not been pursued in this context in the Anglophone literature; sections that shed new light on the sovereign individual. Second, that examination of these texts reveals that the sovereign individual is for Nietzsche embodied by Socrates and the Socratic individual. Third, and most importantly, that with the sovereign individual there emerges individualized conscience – the capacity for self-laceration that concerns one’s misdeeds alone and involves the belief that one’s misdeeds are entirely one’s own individual fault, rather than the fault of the community or the gods. A fourth, rather negative consequence, is that at the end of the day Nietzsche, in the Genealogy, does not manage to provide us with a genealogy of moral guilt.     

Three Monkeys (2008): oblivion,anamnesis and the latent spectrality of hope

Nuri Bilge Ceylan’s films evoke landscapes, characters and themes of undisclosed longing; with provocative situations of desperation and stranded existences, Ceylanian trysts, landscapes and human encounters also tend to be tinged with the fleeting hue of nostalgic daydream, and the lustre of unspoken aches. So often in Ceylan’s films what is most important goes unsaid, and remains unsayable; with the open ciphers of lonely wanderers, something from beyond the images and dialogue of the films stirs. Three Monkeys (Üç Maymun) starts with a night sequence in which a lone man drives along an unlit and isolated road; he hits something – a human being. With this, Servet, an ambitious politician, takes the decision to drive away and leave the body. This self-interested decision kick-starts a sequence of events which soon implicates the lives and familial relationships of Servet’s driver Eyüp. This paper explores, analyses and discusses the characters and narrative of Ceylan’s Three Monkeys, using the philosophical frameworks of Ernst Bloch, Marc Augé and Friedrich Nietzsche.     

Seeing and believing: perception,belief formation and the divided mind

On many of the idealized models of human cognition and behavior in use by philosophers, agents are represented as having a single corpus of beliefs which (a) is consistent and deductively closed, and (b) guides all of their (rational, deliberate, intentional) actions all the time. In graded-belief frameworks, agents are represented as having a single, coherent distribution of credences, which guides all of their (rational, deliberate, intentional) actions all of the time. It’s clear that actual human beings don’t live up to this idealization. The systems of belief that we in fact have are fragmented. Rather than having a single system of beliefs that guides all of our behavior all of the time, we have a number of distinct, compartmentalized systems of belief, different ones of which drive different aspects of our behavior in different contexts. It’s tempting to think that, while of course people are fragmented, it would be better (from the perspective of rationality) if they weren’t, and the only reason why our fragmentation is excusable is that we have limited cognitive resources, which prevents us from holding too much information before our minds at a time. Give us enough additional processing capacity, and there’d be no justification for any continued fragmentation. I argue that this is not so. There are good reasons to be fragmented rather than unified, independent of the limitations on our available processing power. In particular, there are ways our belief-forming mechanisms—including our perceptual systems—could be constructed that would make it better to be fragmented than to be unified. And there are reasons to think that some of our belief-forming mechanisms really are constructed that way.