The Moscow Council of 1917–1918

Following a period of decline beginning in the early eighteenth century, the Orthodox Church in Russia held a general council in Moscow from August 1917 to September 1918. More than 500 clergy and laity met, prayed and discussed numerous issues relating to the church’s life and witness. The Moscow Council was prompted by various trends of renewal which were growing ever stronger among the clergy and laity. Political circumstances at the time also made the Council possible: a preparatory preconciliar process was initiated in 1905, in parallel with the first revolution against Emperor Nicholas II, and the Council itself was convened in 1917, in parallel with the establishment of a Provisional Government. However, it was precisely such political events which led to the premature interruption of the Council. The main items on the Council’s agenda were linked to the reformation of church structures and the implementation of conciliar provisions at every level of church life: parish, deanery, diocese and autocephalous church. Special attention was given to the renewal of the pastoral ministries of priests and bishops, and to that of committed laity. In a way, the Moscow Council was a kind of ‘first encounter’ of Orthodoxy with contemporary societies, secularised or on the road to secularisation. Its legacy is therefore of great interest to all Christianity today. This article aims to analyse the Council and the main decisions made, in the light of ecclesiology, and to provide a primary bibliography at the end of the text.     

The Russian Church since 1917 through the eyes of Post‐Soviet Russian historians

Istoriya Russkoi Tserkvi 1917–1997 by Protoiyerei Vladislav Tsypin (Volume IX of Istoriya Russkoi Tserkvi in nine volumes). Moscow: Spaso‐Preobrazhensky Valaam Monastery, under the sponsorship of Patriarch Aleksi II and Yu. M. Luzhkov, the mayor of Moscow, 1997. 832 pp.

Istoriya Russkoi Pravoslavnoi Tserkvi ot vosstanovleniya patriarshestva do nashikh dnei. Tom I: 1917–1970 by Mikhail B. Danilushkin, Tat'yana K. Nikol'skaya, Mikhail V. Shkarovsky, Fr Vladimir Dmitriyev and Boris P. Kutuzov. St. Petersburg: Voskreseniye, 1997. 1020 pp.

Russkaya Pravoslavnaya Tserkov’ i Sovetskoye gosudarstvo v 1943–1964 godakh by M. V. Shkarovsky. St. Petersburg: Dean + Adia‐M, 1995. Paperback, 216 pp.     

Constance “Connie” Hanf (1917–2002): The Mentor and the Model

This article provides an account of the impact of Constance Hanf, Ph.D., developer of the well-known two-stage parent training model that bears her name. Past colleagues, interns, postdoctoral students, and undergraduate trainees reflect on their experiences with Dr. Hanf and comment on her influence on their careers, as well as the impact of the model on child behavior therapy. The paper first briefly describes child therapy as it existed before the advent of behavioral parent training, and subsequently describes Dr. Hanf's parent training model and career. Finally, we attempt to elucidate the personal side and professional impact of this very important figure in contemporary empirically based work with families.     

The status of psychoanalytic theory∗

What is the place of Psychoanalytic Theory on our map of knowledge and belief? Various alternatives are considered. Is it a scientific theory? — a myth? — or like a prescientific example of natural philosophy? — a branch of medical knowledge? — a premature empirical synthesis that is an approximation to the truth? Each of these answers runs into objections and difficulties, some of which are examined or noted. On the assumption that it is a provisional story which approximates to the truth, the question is then raised: what can we do to find out how much of an approximation to the truth the theory really is? The relevance and value of psychological studies are discussed; and the suggestion is made that the status of Psychoanalytic Theory will remain an ambiguous one for some time to come.     

The Dretske–Tooley–Armstrong theory of natural laws and the inference problem

In this article I intend to show that the inference problem, one of the main objections raised against the anti-Humean theory of natural laws defended by Dretske, Tooley and Armstrong (“DTA theory” for short), can be successfully answered. First, I argue that a proper solution should meet two essential requirements that the proposals made by the DTA theorists do not satisfy. Then I state a solution to the inference problem that assumes a local immanentistic view of universals, a partial definition of the nomic necessitation relation as a relation of existential dependence, and a principle constraining multiple occupancy. I also argue that my solution meets the two requirements. Finally, I deal with non-standard laws such as exclusion laws, causal laws and laws involving spatiotemporal parameters.     

The Kantian mentalism of Johannes Kinker (1764–1845)

Johannes Kinker (1764–1845) who tried to promote Kantian philosophy in different ways, was also interested in the phenomenon of language. His general language theory is presented in Inleiding eener Wijsgeerige Algemeene Theorie der Talen, published in 1817. An impression of that theory is given in this paper. Some important questions arise, viz. whether Kinker was influenced by others; whether his theory was an original one and what the place of the theory is in the linguistic situation of the eighteenth and the beginning of the nineteenth century.     

The Marxian theory of social change∗

This essay is a logico‐philosophical critique of the Marxian system of sociology with special reference to the theory of social change. To every change in the natural order (taken in conjunction with the technological order) corresponds an appropriate change in the human order, that is, in the system of social relations. This, it is shown, is the fundamental Marxian thesis regarding social equilibrium. And accordingly the key idea regarding social change is that a gradually maturing inherent disproportion between the two orders is the basic condition of social change, eventually leading to the establishment of a new social equilibrium at a higher level.

A close examination of the concept of mode of production and changes therein is attempted in the course of elucidating the above thesis. It is argued that the technological interpretation of the concept of mode of production conflicts with the Marxian anthropology and that we should have a structural interpretation according to which it will refer to the economy as a whole and will include among other elements production relations. This interpretation leads the discussion into one of the central problems of Marxism, namely, the relation between the mode of production and the social system. It is argued that the social system is basic to Marx and after a close analysis of the concept of system it is shown that the Marxian theory of base and superstructure rests mainly on confusion of conceptual orientations. This, it is shown, is connected with a fundamental idea of Marxism, viz., that of a system without a transcendent centre. This essay endeavours to prove that such an idea is logically untenable. Hence the Marxian Laws of Transformation of Quantity into Quality and Negation of Negation are examined and shown logically untenable.

The last section discusses the question about the determinant of technological change and eventually of social change. Three possible Marxian solutions are examined: (a) in terms of needs — it is argued that this is inconsistent with Marx's theory of man and labour; (b) in terms of science and new ideas — it is shown that this ultimately goes contrary to Marxian materialism and positivism; and finally, (c) the systemic solution in terms of the dialectic of nature and man is subjected to logical scrutiny and it is shown that this cannot be consistent and valid without involving a trans‐historical standpoint; for, it is argued, the idea of the self‐directing Humanity on which it rests is a self‐contradictory notion.     

The reach of systems theory: A clinician's retrospective, 1984–1993

One of the early family therapists provides a review and analysis of his work in the recent decade (1984–1993), providing also a structure and perspective that connects it with his earliest work in the early 1960s. His work describing the blaming process as a common source of pathogenic relating resulted in a key article in 1984, from which two streams of work and one tributary emerged. A 1984–1989 stream defined a conflict cycle by which therapists might sort out the countless conflicts heard in family interviews, thus aiding diagnosis and treatment. A 1989–1992 stream defined another form of pathogenic relating, learning to be possessed, a learned means of skillfully avoiding blame for wrongdoing which is roughly but usefully defined as The Devil made me do it. The writer concluded that if one became very good at it, learning to be possessed was excellent training for the development of delusional thinking in adolescence and afterwards. Piaget's work suggested that a case could be made for a good match between adult delusional and the problem-solving difficulties of six-to-eight year-old children. During 1992–1993, the author returned to a topic he believes he was the first to introduce and seriously address in family therapy: The problem of defining phases of family therapy (which he wrote about in the early 1970s). Rejecting the traditional beginning-middle-ending model in psychotherapy, he substituted a series of four-interview units, beginning with the engagement series and ending with termination. The early work concentrated on engagement, the recent on termination.Three decades ago family therapy hardly existed, but today it is firmly established among the major psychotherapies. There are tens of thousands of mental health workers familiar with the basic concepts and techniques of the field; and of these, there are several thousand highly skilled practitioners. The field has been both blessed and cursed by the absence of a single father. The blessing has been a rich diversity of viewpoints powerfully enunciated by quite gifted individuals and their disciples. The curse has been factionalism that at times has reached an unusual level of personal vindictiveness, and has encouraged ideologues intent on subordinating the originality and creativeness of the field.Exponents of major viewpoints in the field have, it seems to me, an obligation to continue to enunciate them clearly, to add depth and breadth to those viewpoints whenever possible. As one of the early family therapists, I believe I have such an obligation. In this article I propose to summarize, review, and analyze my work of the past decade, 1984–1993; to add a perspective whenever that may be possible; to relate the work of the recent decade to the work of past decades, whenever possible; to propose a structure for the work of the past decade, and whenever possible to relate that structure to those of previous decades. I am not a writer of books in the ordinary sense, but a writer of articles enunciating particular ideas; and often it has taken several articles to enunciate an idea to my satisfaction. In this article I will attempt to enunciate two streams which flowed from a common source, and also a tributary. It incorporates seven previously published articles.During the preparation of this article I learned of the death in October 1992 of Ernest A. Haggard, who was my chief mentor while I was a graduate student many decades ago at the University of Chicago. Thoughts about Ernie do not seem to leave me. I would like to dedicate this article to his memory.     

The determination of theory by evidence: The case for quantum discontinuity, 1900–1915

The thesis that observation necessarily fails to determine theory is false in the sense that observation can provide overwhelming evidence for a particular theory or even a hypothesis within the theory. The saga of quantum discontinuity illustrates the power of evidence to determine theory and shows how that power can be underestimated by inadequate caricatures of the evidential case. That quantum discontinuity can save the phenomena of black body radiation is the widely known result, but it leaves open the possibilities of other accounts. That these phenomena, with the aid of minimal assumptions, entail quantum discontinuity is the crucial but now largely forgotten result. It was first demonstrated by Ehrenfest and Poincaré in 1911 and 1912.     

Was the Soviet Union Totalitarian? The View of Soviet Dissidents and the Reformers of the Gorbachev Era

The article explains why Soviet dissidents and the reformers of the Gorbachev era chose to characterize the Soviet system as totalitarian. The dissidents and the reformers strongly disagreed among themselves about the origins of Soviet totalitarianism. But both groups stressed the effects of totalitarianism on the individual personality; in doing so, they revealed themselves to be the heirs of the tsarist intelligentsia. Although the concept of totalitarianism probably obscures more than it clarifies when it is applied to regimes like the Nazi and the Soviet, the decision of the dissidents and the reformers to use the term enabled them to clarify their own values and the reasons they felt compelled to criticize the Soviet Union and to call for its radical reform.     

The Church–Fitch knowability paradox in the light of structural proof theory

Anti-realist epistemic conceptions of truth imply what is called the knowability principle: All truths are possibly known. The principle can be formalized in a bimodal propositional logic, with an alethic modality ${\diamondsuit}$ and an epistemic modality ${\mathcal{K}}$ , by the axiom scheme ${A \supset \diamondsuit \mathcal{K} A}$ (KP). The use of classical logic and minimal assumptions about the two modalities lead to the paradoxical conclusion that all truths are known, ${A \supset \mathcal{K} A}$ (OP). A Gentzen-style reconstruction of the Church–Fitch paradox is presented following a labelled approach to sequent calculi. First, a cut-free system for classical (resp. intuitionistic) bimodal logic is introduced as the logical basis for the Church–Fitch paradox and the relationships between ${\mathcal {K}}$ and ${\diamondsuit}$ are taken into account. Afterwards, by exploiting the structural properties of the system, in particular cut elimination, the semantic frame conditions that correspond to KP are determined and added in the form of a block of nonlogical inference rules. Within this new system for classical and intuitionistic “knowability logic”, it is possible to give a satisfactory cut-free reconstruction of the Church–Fitch derivation and to confirm that OP is only classically derivable, but neither intuitionistically derivable nor intuitionistically admissible. Finally, it is shown that in classical knowability logic, the Church–Fitch derivation is nothing else but a fallacy and does not represent a real threat for anti-realism.     

The rule of reality and the reality of the rule (on Soviet ideology and its “shift”)

Studies in East European Thought - The present article is a critical engagement with Aleksei Yurchak’s Everything Was Forever until It Was No More: The Last Soviet Generation. It contends...     

The Limits of Secularization? The Resurgence of Orthodoxy in Post‐Soviet Russia

The collapse of the Soviet Union ended a long period of state repression of religion, facilitating a possible religious revival in Russia. Despite evidence of increasing levels of Russian Orthodox identification in the 1990s, however, the debate over whether post‐Soviet Russia is an exception to secularization trends elsewhere continues. We address this debate by examining trends in Orthodox identification and church attendance and their impact on conservative moral values, as well as the basis of religiosity in age cohorts, using a seven‐wave national, stratified random sample survey covering 1993–2007. The analysis indicates continued growth in Orthodox self‐identification, increased church attendance, and an increasingly strong association between religiosity and conservative morality over this time period. Moreover, signs of religious revival are most pronounced among the cohort of people who came to maturity after communism ended. The resurgence of Orthodoxy in Russia provides a robust exception to secularization trends in Western Europe.     

‘The Egg of Columbus’?How Fourier's social theory exerted a significant (and problematic) influence on the formation of Marx's anthropology and social critique

In scholarship on the history of philosophy, it is widely assumed that Charles Fourier was a utopian socialist who could not have exerted a significant influence on the development of Karl Marx's thought. Indeed, both Marx and Engels seem to have advanced this view. In contrast, I argue that in 1844 when Marx was developing his anthropology and social critique, he relied upon Fourier's thought to supply a key assumption. After establishing this connection, I explain why Marx's tacit reliance on Fourier creates a problematic undercurrent in his thought.     

The role of music in young adults’ spiritual development

Abstract

This article focuses on the role of spiritual music in Finnish young adults’ spirituality formation. The research data consist of interviews (2013, N = 10) and questionnaire answers (2011, N = 278). Spiritual music refers to music that the young adults themselves experienced supportive for their spirituality. The article indicates that the spiritual music enhanced young adults’ spirituality formation as the music was well related to the young adults’ current life questions and to experiences of early life span. According to the data, music offered tools for constructing personal world view and was experienced to strengthen confidence on higher power or life itself. As a mental resource, music had an important role in coping with life. As entertainment, spiritual music enhanced experiencing life as satisfying. As a part of public spiritual life, music advanced spiritual connection with other people. The role of spiritual music in spirituality formation was related to questions of spiritual well-being.     

The rise of Soviet sociolinguistics from the ashes of Völkerpsychologie

Nineteenth-century Russian philology was dominated by an approach derived from German V?lkerpsychologie. Language and social consciousness were viewed as embodiments of "national-popular psychology." The shortcomings of this approach were becoming apparent at the end of the prerevolutionary period, but it was only in the 1920s that the hegemony of V?lkerpsychologie was decisively challenged. V?lkerpsychologie was attacked in the name of "objective psychology," and concrete studies of the relationship between language and social structure were carried out. By the end of the 1920s, v?lkerpsychologische ideas were subsumed into a new and progressive form of sociological linguistics.     

The secular model of the multi‐cultural state

On what model should a modern multi‐cultural democracy work? Spinosa et al. have argued that the political order should be sustained by a set of common values instilled in the citizens, without, however, any common rank order among these values. I argue that the multi‐cultural state should rather conform to what I call the Secular Model, according to which the citizens need not share any basic values at all. On the Secular Model, people individually stick to the existing constitution (only) as long as they each feel that they have good reasons to do so. To be sure, each citizen of a multi‐cultural state does need a feeling of community identity, a ‘we’ ideology, but it is desirable that each individual can have more than one such identity. It is also important that each individual can shift as he or she pleases, from one such identity to another. So this kind of identity should not be moulded by the state, but by various different free associations, independent of the state.