The Problem of Modernism and Critical Refusal: Bradley and Lamarque on Form/Content Unity

In this article I revisit A. C. Bradley's account of form/content unity through the lens of both Peter Kivy's and Peter Lamarque's recent work on Bradley's lecture “Poetry for Poetry's Sake.” I argue that Lamarque gives a superior account of Bradley's argument. However, Lamarque claims that form/content unity should be understood as an imposition applied by the reader to poetry. Working with the counterexample of modernist poetry, I throw doubt on both this claim and some associated presuppositions found in Lamarque's account. Modernist poetry appears to intermittently fail to exhibit form/content unity; its unique value also appears bound up with this intermittent failure. However—against the moderates, like Kivy and Kelly Dean Jolley, who this counterexample may seem to support—I claim Lamarque is nonetheless correct that form/content unity is intrinsic in response to poetic value. I argue form/content unity should be seen as a demand, which poems (like modernist poetry) can intentionally frustrate.     

Wittgenstein and Internal Relations

Abstract: Interpretations of the Tractatus divide into what might be called a metaphysical and an anti‐metaphysical approach to the work. The central issue between the two interpretative approaches has generally been characterised in terms of the question whether the Tractatus is committed to the idea of ‘things’ that cannot be said in language, and thus to the idea of a distinctive kind of nonsense: nonsense that is an attempt to say what can only be shown. In this paper, I look at this dispute from a different perspective, by focusing on the treatment of the concept of internal relations. By reference to the work of Peter Hacker, Hidé Ishiguro and Cora Diamond, I show how this concept is understood quite differently in each of the two interpretative traditions. I focus particularly on how Wittgenstein's idea of the ‘internal relation of depicting that holds between language and the world’ (Tractatus 4.014) might be understood within the two interpretative approaches. I offer some reasons in support of the anti‐metaphysical treatment of the concept.     

Miracles and the spiritual un‐consciousness of technological culture

Abstract

The unconscious can be understood in terms of a constriction of possibilities of relatedness which occurs within a specific historical construction of the human context. Van den Berg argues that our technological world, in its having become secularized, has constellated a spiritual unconscious. In a similar vein, Havel suggests that respect for the miracle of being moves beyond technological rationality making possible the “self‐transcendence” sorely needed in the postmodern era. Van den Berg's and Havel's theses are amplified in terms of an analysis of two popular films. These films present belief as a non‐technological, non‐functional disclosure of things. When we believe, we let things be miracles by respecting the obligations they place upon us.     

Self-concern From Priestley To Hazlitt

This article argues that the Fourth and Fifth of John Toland's Letters to Serena are best understood as a creative confrontation of Spinoza and Leibniz – one in which crucial aspects of Leibniz's thought are extracted from their original context and made to serve a purpose that is ultimately Spinozistic. Accordingly, it suggests that the critique of Spinoza that takes up so much of the fourth Letter, in particular, should be read as a means of `perfecting' Spinoza (via Leibniz), rather than as the outright dismissal it might appear to be. In order to make its case, the article outlines: the supposed problems that Toland finds in Spinoza; what Toland takes from Leibniz, and what he discards, in order to solve these `problems'; and the imprint of Spinoza's naturalism on the eventual `solution' that Toland offers. The article concludes that, whatever the success of this `solution', Toland's speculative labours should still be treated as creative, perspicuous and intrinsically significant.     

“All history is the history of thought”: competing British idealist historiographies

ABSTRACT

Along with utilitarianism, British idealism was the most important philosophical and practical movement in Britain and its Empire during the late-nineteenth and early-twentieth centuries. Even though the British idealists have regained some of their standing in the history of philosophy, their own historical theories still fail to receive the deserved scholarly attention. This article helps to fill that major gap in the literature. Understanding historiography as concerning the appropriate modes of enquiring into the recorded past, this article analyses the key historiographical commitments that underpin the writings of the early T.H. Green (section two), Edward Caird (section three), and F.H. Bradley (sections four and five). Section six explores the influence of Bradley's historiography. These approaches are linked by the belief that all thought can be properly understood only by critical historians who possess the appropriate tools with which to distinguish permanently valid truths from the transient imperfections with which those truths are mixed. A crucial division between them is the invocation of a neo-Hegelian Geist by the early Green and Caird, and Bradley's reliance on a progressive human nature. Moreover, the article establishes that R.G. Collingwood's highly influential theories of “absolute presuppositions” and “re-enactment” were taken largely from Bradley's historiography.     

Spiritual Need Two: Continued Learning for Older Adults and Older Adult Organizations

SUMMARY

Age provides opportunity not only for a person to grow spiritually, but also for people to enlarge their understandings of the world about them, including God, and connect them to previous learnings and life-experiences. In older age, learning is not merely an affirmation of what has been, but a re-creation of the self in relation to everything that surrounds the person. The theories of James Fowler, Malcom Knowles, Peter Senge, and Erik Erikson provide insight as to the purpose of older adult education. The goal is for churchs to encourage and assist in each person's re-construction of their lives as they view life from the perspective of length of years. Concrete examples of re-constructive learning are provided.     

Impartial Morality and Practical Deliberation as First‐Personal

Bernard Williams questioned whether impartial morality “can allow for the importance of individual character and personal relations in moral experience.” Underlying his position is a distinction between factual and practical deliberation. While factual deliberation is about the world and brings in a standpoint that is impartial, practical deliberation is, he claims, radically first‐personal; it “involves an I that [is] intimately the I of my desires.” While it may be thought that Williams's claim implies an unpalatable Humean subjectivism, the present article argues that this does not follow: That first‐person practical deliberation is directed both by the “I of my desires” and by the world. Drawing on Peter Winch's argument against the universalizability of moral judgments and D. H. Lawrence's Lady Chatterley's Lover, the article argues that practical deliberations involve discovering value in the world, but that what is revealed about the world depends constitutively on the first‐person deliberations and decisions of particular agents.     

Precarious and model minorities: Sikh identities in the ‘new’ global politics of religion

ABSTRACT

In many parts of the world, Sikhs have come to be perceived as a ‘model' minority – so much so that some have critiqued the Sikh community for taking up positions that are perceived as assimilationist. Such critiques, however, gloss over the sense of precarity, and the litany of hardships, racial discrimination and legal battles in which Sikhs have been forced to be engage in a post-9/11 world. Ultimately, this discrimination is enabled and justified by historical western notions of the incommensurability of the sacred and secular. Engaging with recent critical debates over the on-going meanings of the sacred and the secular, this paper argues that the contemporary moment requires a cosmopolitan religious outlook. Such debates reveal the separation between the public and the private, and between the sacred and the secular, to be ‘zombie categories' that fail to capture contemporary realities. Hence, conceptualizing Sikh identities as precarious, vulnerable ‘model minorities' in a post-Brexit/Trump era allows us to explore a Sikh ethics underpinned by the universal message of SGGS Ji. This is so because such ethics have never been conceptualized as simply being ‘other-worldly’, but rather as precisely grounded in the world that has been entrusted to us.     

The Creation of the Dyad in the Suspension of Singular Personal Reality

ABSTRACT

Through an ongoing, nonconfrontive sharing of subjective realities, this goal can be realized: experiencing the other as a full person rather than an imbedded object in one's own version of life. The chance to experience true intimacy rests in not confusing our image of our partner with the full person. The therapist serves as catalyst and conduit in exchanging the dual realities to reach this goal.     

Epistemology and School Counseling

Because a counselor's interactions with his clients should be an out-growth of his philosophical commitments, he must grapple with certain epistemological questions: (a) Can human beings know the extramental world or merely their own ideas? (b) Is human knowledge a valid representation of the extramental world? (c) Can human beings reach agreement about the nature of extramental realities? The counselor can assume two possible stances. First, there is the “realist” position which states that there is an extramental world, we can achieve valid knowledge of it, and the knowledge of various observers can agree. Second is the “phenomenalist” position: There is an extramental world, but no one can achieve valid knowledge of it, nor can various observers easily agree regarding its nature. The realist counselor should help his client perceive his problem situation as it “really” is and as it appears to others. The phenomenalist counselor cannot do this instead, he can only try to enter the client's subjectivity and to help him deepen and enrich his unique perception of the problem situation.     

Food and violence: Childhood violence and emotional abuse as complicating factors in the inpatient treatment of eating disorders

SUMMARY

This paper considers the treatment, on an inpatient eating disorders ward, of patients who have suffered violence and emotional abuse during childhood. The complex web of relationships surrounding these patients is discussed, and it is suggested that there are multiple transferences — to the institution, to various members of staff, and to other patients — and that splitting of these transferences is inevitable. Staff experience powerful countertransference feelings, related to the patient's violent history. A central task for the staff team as a whole is to understand and contain the patient's disturbance — taking on, tolerating, and processing the projections. This demands the close working-together of the members of the multidisciplinary team, so that staff can together openly examine the patient's interaction with them and their own emotional responses to the patient and to other members of staff. If these responses are not understood by the ward staff, they can lead to conflict and inappropriate decisions. On the other hand, if the staff team together can build up a picture of the patient's relationships on the ward, and their meaning for the patient, this picture, like a particular projection of the world in an atlas, provides a ‘map’ of the patient's inner world. This ‘map’ can be used by the staff team in navigating their interactions with the patient. It can also assist the psychotherapist in her work to help the patient recognise and, eventually, own the split-off parts of herself.     

A Religious Interpretation of Emergence: Creativity as God

Thinking of God today as creativity (instead of as The Creator) enables us to bring theological values and meanings into significant connection with modern cosmological and evolutionary thinking. This conception connects our understanding of God with today's ideas of the Big Bang; cosmic and biological evolution; the evolutionary emergence of novel complex realities from simpler realities, and the irreducibility of these complex realities to their simpler origins; and so on. It eliminates anthropomorphism and anthropocentrism from the conception of God, thus overcoming one of the major reasons for the implausibility of God-talk in today's world—here viewed as a highly dynamic reality (not an essentially stable structure), with God regarded as the ongoing creativity in this world. This mystery of creativity—God—manifest throughout the universe is quite awe-inspiring, calling forth emotions of gratitude, love, peace, fear, and hope, and a sense of the profound meaningfulness of human existence in the world—issues with which faith in God usually has been associated. It is appropriate, therefore, to think of God today as precisely this magnificent panorama of creativity with which our universe and our lives confront us.     

Let's exist again (like we did last summer)

ABSTRACT

This paper is a defence of a psychological view of personal identity against the attack Peter Unger launches against it in his Identity, Consciousness and Value. Unger attempts to undermine the traditional support which a psychological criterion of identity has drawn from thought-experiments, and to show that such a criterion has totally unacceptable implications—in particular, that it allows that persons can go out of and come back into existence. I respond to both aspects of this criticism, arguing that the relevant thought- experiments (and the support they appear to offer) survive Unger's attack intact, and that he does not establish his case against intermittent existence.     

Evolutionary Theologies and Divine Action1

Abstract

Two challenges loom large for efforts to develop a theology of evolution. The first is the problem of purpose: can evolutionary processes, in which chance plays so prominent a role, be understood as the context of God's purposive action? The second is the problem of the pervasiveness of suffering and death in evolution. To the extent that we succeed in responding to the first difficulty by giving an account of how God's purposes are enacted in the history of life, we deepen the conundrum about God's relation to natural evils. In particular, if we embrace evolution as God's clever way of making life make itself, we will find it difficult to sustain the classical theological claim that death is a disruptive interloper in God's good creation.     

Book Review: Rethinking the Trauma of War

Abstract

In this article I will adopt the viewpoint that current social issues, concerns and preoccupations are mirrored to some extent in films, and indeed culture in general - a view which has been expressed by many people in one form or another (see, for example, Caldwell [1996] or Sekoff [1989: 148] who says that ‘film must be understood as potentially embodying, disguising, challenging, containing, exploring, producing and so on the conditions of our cultural and personal lives, as well as the meanings we weave around them’). For example, the depression, unemployment and political polarization of the 1920s and 1930s produced two types of film. There were those which directly mirrored the political developments and social hardship of the times - such as the Charlie Chaplin films - and those which created a fantasy world of make-believe in order to escape the harsh realities of the day - for instance, the Hollywood Busby Berkeley musicals. So what are films telling us about society today?     

Integrating Spirituality and Domestic Violence Treatment

Summary

This article provides a brief reflection on how the Change of Seasons treatment model developed and the reasons for its success with Aboriginal men. Parallels between Aboriginal perspectives, or worldviews, and Ken Wilber's transpersonal psychology, Rupert Sheldrake's fields theory, and Peter Senge's systems thinking are also discussed. Practical rituals and ceremonies that have been successfully integrated into psychoeducational group counselling as practiced in the Change of Seasons model are explained. These musings are included to initiate further dialogue on holistic approaches to counselling and other community initiatives.     

A revolution of the mind: some implications of George Hogenson's ‘The Baldwin Effect: a neglected influence on C.G. Jung's evolutionary thinking’ (2001)

George Hogenson's 2001 paper ‘The Baldwin Effect: a neglected influence on C.G. Jung's evolutionary thinking’ developed the radical argument that, if archetypes are emergent, they ‘do not exist in the sense that there is no place that the archetypes can be said to be’. In this paper, I show how Hogenson's thinking has been seminal to my own: it is not just archetypes but the mind itself that has no ‘place’. The mind is a dynamic system, emergent from the cultural environment of symbolic meanings to which humans are evolutionarily adapted. Drawing on the work of philosopher John Searle, I argue that symbols constitute the realities that they bring forth, including the imaginal realities of the psyche. The implications for clinical work include a rejection of structural models of the psyche in favour of the emergence of symbolic realities in the context of psychoanalysis as a distributed system of cognition.     

Two Conceptions of Inequality

Abstract

Following Temkin's Inequality I take my point of departure in an individualistic approach according to which a situation is bad in respect of inequality to the extent individuals in it have egalitarian complaints. After having criticised some of Temkin's notions of inequality, I argue that there are two proper egalitarian conceptions, the Equal Share Conception and the Place Conception. The first concerns how much welfare an individual can claim to have in order to have what she should have in virtue of equality. The second concerns an individual's egalitarian complaint in so far as it depends on her place in a situation's distribution of welfare. I argue that the first conception can be employed in a defence of Telic Egalitarianism against Derek Parfit's Levelling Down Objection and that the second one can explain why this objection may seem so convincing. I also argue that Telic Egalitarianism, understood according to the first conception, in one respect is preferable to Parfit's Priority View.     

Serendipity in the Theater: Maude Adams as James M. Barrie's American Muse

A special niche in theatre history is addressed to begin to fill a void in the contemporary creativity literature. The present essay focuses on Maude Adams and James M. Barrie in an attempt to demonstrate that, serendipitously, Adams initially impacted Barrie's creative process, and thereafter became his platonic source of inspiration for the plays he created for her, meriting the belated title of muse. Set change theory is underscored as a plausible cognitive explanation for Barrie's illumination. The psychoanalytic theory of transference is proposed as an underlying mechanism for facilitating the change of mental set during the incubation stage. A brief discussion on a selective theoretical integration from the fields of cognitive psychology, psychoanalysis, and neuroscience is followed by conclusions.     

Transcendental Relationships? A Theological Reflection on Cybersex and Cyber-relationships

Abstract

Cybersex, i.e. sexual interactions through new media such as chat clients or email, is a phenomenon that combines two important developments of contemporary society: its increased mediatization through communication and information technologies (ICT), and the new importance that sexuality seems to have in many people's lives. Rather than an opposition between the offline and online world, a closer look at cybersex activities reveals a continuity between "real" and "virtual" realities. This paper proposes a theological reflection on some aspects of cybersex that have an immediate bearing on theological anthropology and its thinking about human existence in relation to a transcendent reality, God: the role of imagination, the relationship between body and mind, the transformed understanding of space and time and the dimension of play and fantasy in cybersex.