Temporal Finitude and Finitude of Possibility: The Double Meaning of Death in Being and Time

Abstract

The confusion surrounding Heidegger’s account of death in Being and Time has led to severe criticisms, some of which dismiss his analysis as incoherent and obtuse. I argue that Heidegger’s critics err by equating Heidegger’s concept of death with our ordinary concept. As I show, Heidegger’s concept of death is not the same as the ordinary meaning of the term, namely, the event that ends life. But nor does this concept merely denote the finitude of Dasein’s possibilities or the groundlessness of existence, as William Blattner and Hubert Dreyfus have suggested. Rather, I argue, the concept of death has to be understood both as temporal finitude and as finitude of possibility. I show how this reading addresses the criticisms directed at Heidegger’s death analysis as well as solving textual problems generated by more limited interpretations of the concept.     

From Latimer's Fellow-martyr to the ‘English Calvin': Nicholas Ridley's Reputation and the Circulation of A brief declaracion of the Lordes Supper, 1555-1570

Abstract

Nicholas Ridley, the Edwardian Bishop of London, was executed in 1555 during Mary Tudor's reign. An active publicist, he composed in prison a didactic treatise that promoted the Reformed view of the Eucharist and was published in Emden (1555) and in Strasbourg (1556). In 1556, A brief declaracion found its way to Geneva where a community of English exiles had it translated into Latin (Conrad Badius then issued a version in French). Not only did the translation acquire a polemical edge, but certain allusions, scattered in the preface and in the margins of the text, turned Ridley's treatise into a ‘Calvinist’ manifesto at a time when Calvin was ardently defending his views against the Lutheran polemicist, Westphal. Meanwhile, Jean Crespin made use of Badius's version in his martyrologies and reprinted Ridley's treatise in his 1570 edition. Whereas in England, Ridley's works began to be perceived as controversial after Mary's death, Crespin and Beza (Icones, 1580) kept his treatise alive and heralded him as the ‘English Calvin’ in French Reformed circles.     

British and Pakistani children's understanding of death: Cultural and developmental influences

This study explored British and Pakistani 4‐ to 7‐year‐olds’ (N = 188) understanding of death. The aim was to examine possible influences on the acquisition of the subcomponents of the death concept by investigating how they are understood by children of different ages and cultural and religious backgrounds. Three groups of children were compared: White British and British Muslim living in London, and Pakistani Muslim living in rural Pakistan. In line with previous research (Slaughter, 2005, Aust. Psychol., 40(3), 179), irreversibility of death was one of the first subcomponents to be acquired, while causality was the last. The two groups of British children shared many similarities in their understanding of inevitability, applicability, irreversibility, and cessation. Pakistani Muslim children understood irreversibility earlier than did children in both British groups. In all three cultural groups, children's responses demonstrated very limited understanding of causality. Our findings support the view that aspects of a mature understanding of death develop between the ages of 4 and 7 years and that the process of understanding death as a biological event is, to a great extent, universal. They also suggest that aspects of children's reasoning are influenced by culturally specific experiences, particularly those arising from living in rural versus urban settings.     

Hamlet and the Soul-Sleepers

ABSTRACT

The article argues that the soliloquy, ‘To be, or not to be,’ in Shakespeare’s Hamlet is informed by soul-sleeping: the belief that on its separation from the body at death, the soul enters an unconscious state typically described as sleep or a sleep-like stupor, in which it remains until wakened and joined with the resurrected body, and then assessed at the Last Judgment. The doctrine was advocated in some of Luther’s works of the 1520s and 1530s and found acceptance among some early English Protestants, but was destined to be repudiated by later Protestant orthodoxy, and was universally condemned by mainstream Protestant thinking of Shakespeare’s day. The article surveys the history of this heterodoxy in England, demonstrates its continuing significance in the late-sixteenth and early-seventeenth century, elucidates the references to the doctrine in Hamlet’s soliloquy, and discusses their relevance to the broader understanding of the religious subtext of the play.     

Eternity’s Death in Modernity: A Case of Murder? Of Resurrection?

ABSTRACT

The death of God and the death of eternity stand at the portals of modernity. Hegel’s Phenomenology of Spirit, which Kojève called the modern counterpart to the Bible, concludes with the death of God. Despite Hegel having shown that everything, even God, has a time nucleus, at the level of ‘Absolute Knowing’, he takes eternity back into play, conceiving it as a structure of time, rather than a realm outside time. Thus, he wrenches a concept of eternity from time itself. Even though Hegel and Nietzsche are philosophical antipodes in many senses, we notice an ambivalent relation in Nietzsche’s works towards eternity as well. Nietzsche, the author of Thus Spoke Zarathustra, the other ‘anti-Bible’ of modernity, proclaims eternity to be dead, while at the same time conceiving of an eternal recurrence, that of a dynamic eternity. First, it is argued that for both, eternity is essentially related to action and deed. Second, both highlight the importance of the past in reaching an adequate understanding of time and with it of eternity. Consequently, it is argued that modernity does not offer a vision of the future but a vibrant and often painful consciousness of the past.     

Hegel: Death of God and Recognition of the Self

Abstract

This paper covers the theme of the death of God considered from a Hegelian standpoint. For Aristotle, the image of God as ‘thought thinking itself’ was an image of the knowledge aspired to in philosophy. With the notion of God becoming man and his insistence on the icon of the Cross, Hegel challenged the Aristotelian goal of philosophy as immutable knowledge of an ‘ultimate’ reality. Hegel viewed the crisis of normativity (the death of the Cartesian divine guarantor) as strictly linked to the conception of the self. It is Nietzsche who is best known for alluding to the full significance of this image for modern life, but Hegel’s thought on the complex relations of philosophy and religion in the modern world can be regarded as an attempt to think through this same historical phenomenon. In this paper, I focus on the philosophical relevance of Hegel’s notion of the death of God. I argue that unpacking the significance of the ‘truths’ presented symbolically in modern Christianity is crucial in understanding the requirements that an idealistic philosophy must meet.     

Truth Without Reconciliation? The Question of Guilt and Forgiveness in Simon Wiesenthal’s The Sunflower and Bernhard Schlink’s The Reader

Abstract

Guilt and forgiveness, with their attendant philosophical and religious ramifications, permeate writing on the Holocaust and can also be related to South Africa’s recent history and present situation. Two controversial and provocative books (both possibly autobiographical) which tackle the question of guilt and forgiveness head on are Simon Wiesenthal’s The Sunflower and Bernhard Schlink’s The Reader, both of which have led to much debate. The central event in both texts is the slaughter of innocents, burned to death in a building during World War II, while the perpetrators (an SS officer who tells his story in The Sunflower and a concentration camp warder who refuses to tell hers in The Reader) either kill those trying to escape or totally ignore the screams of the victims. The reader has to decide whether it is plausible that years later these murderers feel genuine guilt and, if so, whether they should be forgiven – and by whom. The Reader can be seen as the obverse of The Sunflower. The two should be read in conjunction for an intriguing view of the human psyche, the dichotomy in the soul of a person preceding and succeeding his/her horrific deeds, and the questions arising of whether death can be faced by the wicked with a clear conscience, whether the fear of meeting one’s Maker engenders belated remorse, whether one changes if found out, and whether ignorance of mind betokens evil of soul which can be overcome with learning and insight.     

Another look at the ‘learned Tracts published long since’

Abstract

Recent scholarship has largely ignored Henry Jacob’s contribution to Richard Hooker’s early reputation. This article demonstrates that Jacob not only read Hooker but also used the latter’s ideas for rhetorical purposes in order to gain polemical advantage over his conformist opponents. This study draws on overlooked references to Hooker in three Jacob writings (1604–09). A dissenter believing that the Hampton Court Conference had failed to implement adequate reform, Jacob approached Hooker’s conformist text from a critical vantage point. Since Hooker was clearly a source of learning and inspiration for Jacob’s conformist opponents, Jacob understood Of the Lawes of Ecclesiasticall Politie as a threat to his campaign for further reform. Thus, while Jacob had little appreciation for Hooker’s ecclesiology and conformity, he nonetheless used the Lawes rhetorically to gain polemical advantage over admirers of Hooker. Evidence from Jacob’s works also indicates that Hooker had a posthumous reputation for irenicism. Moreover, Jacob’s polemics would indicate that Hooker’s Lawes has been underappreciated by those who study the ecclesiastical debates in the early years of King James I’s reign.     

How is Philosophy Possible? Blanchot on Secrecy,Ambiguity and the Care for Death

Abstract

I examine the contribution that the first part of Maurice Blancot’s recit Death Sentence makes to his understanding of the relationship between philosophy and literature. I use a reading of the Kantian, transcendental account of literature in “How is Literature Possible” as the starting point for an analysis of the way in which Blanchot uses secrets in describing J.’s death in Death Sentence, linking secrecy up with the imaginary, ambiguity and dissimulation. The purpose for this refinement is to challenge the philosophical tradition’s self‐understanding, particularly as exhibited in Hegel. This challenge is seen by reading the account of grief in the first part of Death Sentence as a parody of Hegel’s interpretation of Antigone.     

Travail cognitivo-émotionnel chez des patients en soins palliatifs : étude du vécu,de la réminiscence et du silence

IntroductionFacing one's own mortality allows one to be more aware of one's life history, to make the link between one's different personal experiences and to open up to introspection, be it in exchange or in silence.ObjectiveTo collect the cognitive-emotional work taking place in palliative care patients and to appreciate the use and contribution of reminiscence as well as the place of silence in the discourse.MethodOur study is cross-sectional, exploratory and qualitative. The interviews were conducted by the psychologist using an interview guide previously defined for this study. Non-verbal elements were taken into account following the interview. Nine patients, exclusively women, with an average age of 71 years, suffering from cancer, hospitalized and who were told that their curative treatments were over, were included.FindingsAfter a thematic analysis, it appears that the patients’ concerns are mainly focused on their relationship with their end of life and death. We observe a majority of negative reminiscences as well as a diversity in their contributions. The main function of silence is emotional when the themes of the end of life and illness are discussed.ConclusionIt seems necessary to support questions about the end of life and the reminiscences that may be activated following the proximity of death. Recognition of the different types of silence must also be part of the listening skills of professionals.     

Young men’s minimisation of their body dissatisfaction

Abstract

Objective: To examine men’s body dissatisfaction qualitatively.

Design: Forty-two British men aged 18–45 years took part in a two-session group intervention across 12 groups. The intervention was designed to improve body dissatisfaction by engaging them in a critique of the appearance ideal through written and behavioural exercises.

Main outcome measures/results: Analysis of the topics discussed during the intervention generated two core themes. Theme 1 showed that, in general, men minimised the existence of their own body dissatisfaction while (somewhat surprisingly) outlining the ubiquity and potency of the appearance ideal for men in general. Theme 2 involved men reporting the problematic impact of body dissatisfaction in their lives (despite earlier minimisation), such as social avoidance, strict eating and supplement regimes, or difficulty in situations where the body was exposed.

Conclusion: The results stress the need to acknowledge that men experience a range of impacts of body dissatisfaction beyond clinical presentations (such as disordered eating) that influence their everyday lives, while also recognising that they tend to minimise this dissatisfaction in conversation. These findings have important implications for advocacy and interventions to improve men’s body dissatisfaction.     

A diptych reading of Christ’s transfiguration: trans and intersex aesthetics reveal baptismal identity

ABSTRACT

The synoptic Gospels describe Jesus Christ’s transfiguration not as a mode of ontological change, but rather as a means of revelation – that he is the second person of the Trinity. Through a diptych reading of Christ’s transfiguration and crucifixion, I argue that those who experience hate crimes share in Christ’s misrecognition in the midst of revealing truth, which can result in violence and death. Additionally, I offer a constructive, biblical theology of trans and intersex aesthetics that runs counter to neoliberal identity politics by illuminating how the bodily presentation of trans and intersex persons of faith reveal a baptismal truth – that through Christ humanity is adopted as co-heirs with him.     

What do psychodynamic therapists make of their reveries in the therapeutic encounter? A constructivist grounded theory study

ABSTRACT

The therapist’s mind can wander to daydreams, fantasies and preoccupations: mental events termed “reveries” in this study. As therapists attend to the current of their thought in the therapeutic encounter, the question of how to approach their reveries can arise. This qualitative study used semi-structured interviews with nine qualified psychodynamic therapists to investigate therapists’ attitudes to reveries. The research design and analysis followed the principles of Charmaz’s [Charmaz, K. (2006). Constructing grounded theory: A practical guide through qualitative analysis. London: Sage; Charmaz, K. (2014). Constructing grounded theory (2nd ed.). London: Sage] constructivist grounded theory. Results showed that therapists experienced diverse reveries sometimes felt to yield deeper clinical understanding. Reveries were also seen to have a “freeing-up” function for the therapist and patient, and to require mental freedom to operate. Implications for theoretical understanding and recommendations for clinical technique are discussed.     

Pre-existence and universal salvation – the Origenian renaissance in early modern Cambridge

ABSTRACT

The Letter of Resolution Concerning Origen and the Chief of His Opinions, published anonymously in London in 1661, is the chief testimony of the renaissance of Origen in early modern Cambridge. Probably authored by George Rust, the later Bishop of Dromore in Ireland, it is the first defence of Origenism, and delineates a rational theology based upon the unshakable foundation of God’s first attribute, his goodness. Trespassing and falling away from God’s goodness, the souls forfeit their original ethereal bodies or ‘vehicles’ and come to inhabit lesser ones made of air and earth. Making responsible use of their freedom, however, they may climb up the ontological ladder again. Rust’s rational theodicy with its stress on God’s universal goodness and the pre-existent soul’s free will is a key document of the Cambridge Platonists’ deeply Origenian philosophy of religion.     

Student-produced representations as a means for interrupting the flow of an interview / Representaciones producidas por una alumna para interrumpir el flujo de una entrevista

Abstract

This work provides evidence that children as young as six years old successfully leverage written representations to their own purposes. During a modified clinical interview, Maggie created an idiosyncratic written representation to negotiate understanding of the interview task. In this move, Maggie shifted her role in the interview from sharing her own thinking to understanding the interviewer’s thinking. Her representations were not strictly for communication but also for control. This fleeting but illuminating episode points to young children’s intuitive perspective on written representations as a cultural tool.     

Bowlby's ‘yearning and searching’ phase of mourning as seen in adult psychotherapy

SUMMARY

This paper was given at a conference to celebrate Dr. John Bowlby's 80th birthday. The conference was organised by the External Organising Committee of the Association of Child Psychotherapists and was held at the London Zoological Society on 28th February 1987. The theme of the conference was ‘Clinical Applications of Attachment Theory’. In the paper I outline Dr. Bowlby's theory of mourning with particular reference to the processes of the second phase described by him as ‘yearning and searching’. A clinical account of once weekly psychotherapy with an adult patient is given in order to illustrate work on disordered mourning in which the patient had remained imprisoned in a suspended state of searching for her lost parent. Some resolution of this state is described together with the ensuing feelings of anger, sadness and depression as loss is comprehended.     

The Will to Truth,the Death Drive and the Will to Power

This paper claims that Freud’s idea of the death drive is analogous to the will to truth in traditional philosophy and can be better understood as a truth drive. The argument is based upon Nietzsche’s interpretation of the will to truth as a concealed will to death. This interpretation emphasizes the opposition between truth and life; truth is a concept of constancy while life is a concept of change. Freud’s recognition of the conservative nature of the drives brings him to the paradoxical conclusion of the existence of a death drive. It is paradoxical, for Freud, since it considers death as a fundamental principle of life and as its aim. The paper suggests that by replacing the concept of death by the concept of truth and using Nietzsche’s idea of “the will to power” this paradox can be resolved without losing Freud’s insight of the dialectic nature of psychological life.

     

Transgender women’s experiences and beliefs about hormone therapy through and beyond mid-age: An exploratory UK study

Background: Little is known about transgender women’s beliefs and experiences of hormone therapy (HT), as part of their transition process, and particularly as they grow older. Aims: This study aimed to investigate: (i) transgender women’s experiences and attitudes to HT, and (ii) expectations of what might occur and/or what occurred after they reached “menopausal age.” Methods: Participants were recruited through invitations to an online survey sent to 138 Lesbian, gay, bisexual, transgender plus (LGBT+) support groups across the UK. Sixty-seven transgender women consented and completed the questionnaire; responses were analyzed using a mixed-methods approach. The beliefs about medicines questionnaire (BMQ) was used to assess beliefs about HT, while an inductive thematic qualitative approach was used to explore participants’ personal expectations and experiences of HT and their views about the menopause. Results: Participants were aged on average 49 years ranging from 20 to 79 years old. Most (96%) were taking HT. BMQ scores revealed strong beliefs about the necessity of HT and some concerns. Positive views about HT were expressed, with themes including treatment importance, personal and mental health benefits, but concerns about long-term effects, side effects, and maintaining access to the treatment were also mentioned. Views about menopause included uncertainty and questioning of its relevance; some mentioned changes to HT dosage, but most expected to use HT indefinitely. Discussion: This study provides exploratory qualitative and quantitative information about transgender women’s views about HT and menopause. Practical implications include improving access to HT and provision of evidence-based information about long-term use.     

Richard Wagner and the Birth of The Birth of Tragedy 1

Abstract

Nietzsche writes that the ‘real task’ of The Birth of Tragedy is to ‘solve the puzzle of Wagner’s relation to Greek tragedy’. The ‘puzzle’, I suggest, is the intermingling in his art and writings of earlier socialist optimism with later Schopenhauerian pessimism. According to the former the function of the ‘rebirth of Greek tragedy’ in the ‘collective artwork’ is to ‘collect’, and so create, community. According to the second the function of the artwork is to intimate a realm ‘beyond’ this world of pain and death. The audacity of The Birth is that it attempts to show that Wagner can have his cake and eat it: the ‘Dionysian’, musical, element provides a ‘metaphysical comfort’, while the ‘Apollonian’, verbal, element draws a ‘veil of oblivion’ over the metaphysical, thereby allowing the artwork to solidify community. Contrary to the standard Anglophone view, this perspective on The Birth shows that Nietzsche’s intimate association with Wagner during the period of its creation lies at the heart of its philosophical content.     

Ethical Lessons from Heidegger’s Phenomenological Reading of Kant’s Practical Philosophy: Heideggerian Revision of Kant’s Justification of Morality*

ABSTRACT

In The Essence of Human Freedom, Heidegger suggests that Kant’s idea of pure will and Heidegger’s own idea of resoluteness are rooted in the same experience of demand from our own essence. This experience can unfold, I argue, through twofold self-understanding: first, the primordial self-understanding on the existentiell level that results in the indefiniteness of pure will (or resoluteness), as Heidegger’s phenomenological reading of Kant (or his own existential analysis) presents; and second, the practical self-understanding on the rational level that results in the principle of morality, as Kant’s Groundwork of the Metaphysics of Morals demonstrates. Based on this approach, if we accept Heidegger’s phenomenological interpretation of pure will but do not follow his rejection of the categorical imperative formulas, we can achieve a Heideggerian revision of Kant’s original justification of morality while avoiding Kant’s problematic assumption that the authentic self belongs to the intelligible realm.