Self‐Realization and Owing to Others: An Indirect Constraint?

Abstract

The relationship between self‐realization, and so what I really wholeheartedly endorse and owe to myself, and morality or what we owe to others is normally thought of as antagonism, or as a pleasant coincidence: only if I am indebted to such relations as my fundamental projects that I care wholeheartedly about does morality have a direct connection to self‐realization. The aim of this article is to argue against this picture. It will be argued that the structure of self‐realization and the caring activity involved commits the person to values that are beyond the object of his wholehearted caring, in a way that might just pave the way to morality.     

Sixteenth-Century Catholic Criticism of Erasmus’ Edition of St Jerome

Abstract

Erasmus’ edition of St Jerome, along with his other publications, served as a target for Catholic criticism during the sixteenth century. Polemicists, censors, and rival editors scrutinized his editorial commentary, identifying numerous offensive passages that evinced impiety and heresy and that required excision. The thorough criticism demonstrates not only the attention that the patristic edition attracted during and after Erasmus’ lifetime. More important, it points to the fundamental theological impetus that animated the (in)famous editor.     

Psychiatry,psychoanalysis and sociology in the work of H.S. Sullivan

Abstract

Conci, M. Psychiatry, Psychoanalysis and Sociology in the Work of H.S. Sullivan. Int Forum Psychoanal 1997;6: 127–135. Stockholm, ISSN 0803-706X.

The author tries to illuminate H.S. Sullivan's complex professional identity. With E. Fromm he shared a basic humanistic orientation, and also the project of creating an interdisciplinary new science of man. This is the perspective he inherited from W.A. White, who tried to make psychoanalysis a major ingredient of psychiatry and social science. Sullivan's pioneer work with schizophrenic patients changed the prognosis of these patients, represented the basis of his interpersonal theory of psychiatry and of his collaboration with Chicago social science. Not only is the epistemological sophistication of his definition of psychiatrywhich includes the biological, intra- psychic, cultural and social dimensions-very relevant today, but so is the work he conducted, through the Washington School of Psychiatry (1936) and the journal Psychiatry (1938), with the aim of creating what he called a “psychiatry of peoples”, leading to world peace and greater social justice. In his view, psychoanalysis was more than a profession: it was a fundamental instrument of personal, cultural and social change.     

The relation between personal & archetypal factors in psychological development

Abstract

Edward Edinger is a prominent Jungian analyst whose book, Ego and Archetype, is widely regarded as a modern classic in analytical psychology. The roots of this book go back to the early years of his career when he began his exploration of the fundamental relations between the personal and trans-personal aspects of psychological life.

This paper is a newly edited version of a lecture Dr. Edinger gave in 1962 to Jungian analysts in New York and Los Angeles. of particular interest to the general reader is the way he illuminates how Jung and his followers utilize dreams and the personal relationship between therapist and patient to facilitate psychological development within the “archetypal field which they share jointly.” In addition, k illustrates how the principle of complementarity in physics and psychology, as discussed by Bell, Bohr, and Jung in this issue, facilitates a democratic approach to psychotherapy. Does this seem to be an unlikely brew of physical, psychological, and political concepts? Read on!     

On Sellars' exam question trilemma: are Kant's premises analytic,or synthetic a priori,or a posteriori?

ABSTRACT

Wilfrid Sellars argued that Kant’s account of the conceptual structures involved in experience can be given a linguistic turn so as to provide an analytic account of the resources a language must have in order to be the bearer of empirical knowledge. In this paper I examine the methodological aspects of Kant’s transcendental philosophy that Sellars took to be fundamental to influential themes in his own philosophy. My first aim here is to clarify and argue for the plausibility of what I claim is Sellars’ interpretation of Kant’s ‘analytic’ transcendental method in the first Critique, based ultimately on non-trivial analytic truths concerning the concept of an object of our possible experience. Kant’s ‘transcendental proofs’ thereby avoid a certain methodological trilemma confronting the candidate premises of any such proof, taken from Sellars’ 1970s undergraduate exam question on Kant. In part II of the essay I conclude by highlighting in general terms how Kant’s method, as interpreted in the analytic manner explained in part I, was adapted by Sellars to produce some of the more influential aspects of his own philosophy, expressed in terms of what he contends is their sustainable reformulation in light of the so-called linguistic turn in twentieth-century philosophy.     

John Colet,Preaching and Reform at St Paul's Cathedral, 1505-19

Abstract

As a Christian humanist, Colet attempted clerical reform partly by means of preaching. Evidence from Colet's ecclesiastical life as dean of St Paul's suggests that his success was limited by the inappropriate expression of his idealistic ecclesiology, which demanded perfection. Although Colet's passion for preaching was shared and admired by humanist colleagues, his sermons received negative reactions from his cathedral clergy, the Bishop of London and Henry VIII.

The intellectual basis for Colet's ecclesiology was a combination of Pauline theology and Dionysian spirituality, which created a vision of Church perfection by means of purification and illumination. However, Colet sought a spiritual and moral revival, not a fundamental change to the structure of the Catholic Church. Colet's humanist success was achieved mainly outside the ecclesiastical world.     

Fiction and Fictions: On Ricoeur on the route to the self

Abstract

In reaching his narrative view of the self in Oneself as Another, Paul Ricoeur argues that, while literature offers revealing insights into the nature of the self, the sort of fictions involving brain transplants, fission, and so on, that philosophers often take seriously do not (and cannot). My paper is a response to Ricoeur's charge, contending that the arguments Ricoeur rejects are not flawed in the way he suggests, and that his own arguments are sometimes guilty of the very charges he lays at the door of his opponents.     

Bullinger's Defence of Infant Baptism in Debate with the Anabaptists

Abstract

Bullinger presents his understanding of infant baptism not only in systematic or summary form in the Decades and confessional works but also in dialogue or discussion form in other works. From 1525 what is fundamental in expounding his view and in challenging his opponents’ views is the argument from the covenant, which is one and eternal. In 1525 he begins with this and then examines Anabaptist objections. However in 1531 and 1560 he begins with his opponents’ case, though with different elements in it. The substance of his defence of infant baptism is unchanged between 1525 and 1560, though some new arguments emerge over the years. There is continuity between Zwingli and Bullinger, both in the argument from the covenant and in a range of biblical arguments. However, unlike Zwingli, Bullinger makes no use of election in support of his case and later expounds Acts 19 differently from Zwingli.     

The Middle Wittgenstein’s Critique of Frege

ABSTRACT

This article aims to analyse Wittgenstein’s 1929–1932 notes concerning Frege’s critique of what is referred to as old formalism in the philosophy of mathematics. Wittgenstein disagreed with Frege’s critique and, in his notes, outlined his own assessment of formalism. First of all, he approvingly foregrounded its mathematics-game comparison and insistence that rules precede the meanings of expressions. In this article, I recount Frege’s critique of formalism and address Wittgenstein’s assessment of it to show that his remarks are not so much a critique of Frege as rather a defence of the formalist anti-metaphysical investment.     

Towards defending a semantic theory of expression in art: revisiting Goodman

Abstract

Nelson Goodman’s attempt to analyse the expressiveness of artworks in semantic terms has been widely criticised. In this paper I try to show how the use of an adapted version of his concept of exemplification, as proposed by Mark Textor, can help to alleviate the worst problems with his theory of expression. More particularly I argue that the recognition of an intention, which is central to Textor’s account of exemplification, is also fundamental to our understanding of expressiveness in art. Moreover I propose that the recognition of this intention depends on our interpretation, of the artwork–an insight Goodman tried to capture with his assertion that our attributions of expressive properties to artworks function metaphorically. The realisation of the context-dependence of our expressive judgements about art and, hence, of the central role interpretation plays in these judgements, I contend, counts in favour of theories of expression like Goodman’s that focus on semantic concerns.     

The Brest Bible and other Polish translations of the Bible in the poetical works of Erazm Otwinowski

Abstract

Polish antitrinitarians of the sixteenth century (also known as Polish Brethren and later as Socinians) rejected some of the most fundamental dogmatic beliefs of traditional Christianity. However, while their Church emerged as the result of a split in the Reformed Church, they still used the Brest Bible to read not only the Old Testament (the antitrinitarian translation of Szymon Budny was controversial and rarely accepted by the Brethren), but also the New Testament. This situation is discussed here using the example of Erazm Otwinowski, a major antitrinitarian poet. His two major poetical works are based on various biblical passages. In his Parables of Our Lord Jesus Christ there is considerable evidence that he used both the Brest Bible and the first edition of the New Testament translated by his antitrinitarian friend, Marcin Czechowic. However, it is also possible that he used Jakub Wujek's Catholic version, even if strongly contested in Czechowic's polemical works.     

Black holes: Some notes on time,symbolization, and perversion in the psychodynamics of addiction

Abstract

The existence of man is distinguished by its split state: man stands in the middle of life yet still has an awareness of his own death. He has to compensate whatever is missing in him naturally at the societal level, created as culture, and at the individual level through creativity. Rank investigated the human ‘creative drive’, the anthropological aspiration to express oneself in creative works, and to overcome the fear of death with its help. Freud admired poets and artists, whose achievements he could not psychoanalytically access, but he considered science superior to the harmless and naïve arts. There are two anthropological radicals: premature birth and the consciousness of death. Freud's massive fear of death made it difficult for him to acknowledge the problem of death appropriately. In Rank's concept, the development of human creativity contributes towards the fear of death being alleviated so that the knowledge of death can be integrated into life; creativity belongs to the fundamental opportunities of man that may enable him to find a way through neurosis. Failure is as much a part of life as is creativity: those who do not experience and accept life in its tragic dimension are denied creativity. Only a creative person who accepts his partial failure finds the strength to continue to be creative without his imperfect work leading to the ritual repetition of the same thing again and again, that is, getting stuck in recidivism.     

Faustus Socinus and John Calvin on the Merits of Christ

Abstract

Pressed by Laelius Socinus on the apparent contradiction between salvation as literally merited and yet graciously bestowed, Calvin responded that Christ's literal and proper merit procured salvation but did so through God's gracious ordination of Christ as redeemer, thus obviating the apparent difficulty. Yet, in the Institutes Calvin criticizes Lombard for teaching that Jesus merited his own exaltation, arguing that no man, Jesus included, could gain such merit. Calvin concludes that although Christ's exaltation followed his obedience, it did so purely of grace and as an example for us. This study explores how Faustus Socinus picks up the debate, exploiting Calvin's admission of the impossibility of gaining literal merit and pressing what he sees as the devastating consequences of this admission for the orthodox doctrine. Also considered is Faustus's critique of what he regards as Calvin's untenable and contradictory response to the queries of his uncle, Laelius, on the compatibility of grace with merit.     

The Eucharistic Theology of Richard Field (1561-1616): Confusion,Contradiction, or Creative Synthesis?

Abstract

This examines the eucharistic thought of Richard Field, a Church of England clergyman scholar, as found in his major work, Of the Church (1610). This provided thorough treatment of a number of other topics. He argued that many of the differences apparently dividing Protestants were illusory. Field tends to be portrayed in the secondary literature as having obscured his own eucharistic views in his efforts to reconcile Lutheran and Reformed eucharistic doctrine. In addition, his eucharistic theology tends to be viewed in the literature as conforming to the English Reformed tradition. This paper argues that Field actually clarified his beliefs through his attempts to reconcile differing Protestant camps, and that he espoused not so much a wholly Reformed eucharistic doctrine as a creative synthesis of Lutheran and English Reformed elements, somewhat in tension but not necessarily in contradiction.     

Heidegger and the contradiction of Being: a dialetheic interpretation of the late Heidegger

ABSTRACT

It is well known that, from the beginning to the end of his philosophical trajectory, Martin Heidegger tries to develop a fundamental ontology which aims at answering the so-called question of Being: what does Being mean? Unfortunately, in trying to answer this question, Heidegger faces a predicament: given his own premises, speaking about Being leads to a contradiction. Moreover, according to the majority, if not all, of the interpreters who admit the existence of such a predicament, Heidegger tries to avoid the contradiction in question. But is this the only way Heidegger tries to solve the predicament? In this paper, I argue that, in some of his late works and, in particular, in the Contributions to Philosophy, Heidegger also takes into serious consideration the possibility of accepting the contradiction he faces in speaking about Being as true. If this is correct, Heidegger endorses what nowadays analytic philosophers call dialetheism, namely the metaphysical position according to which some (but not all) contradictions are true.     

Divine Compositionalism: A Form of Occasionalism or a Preferable Alternative View of Divine Action?

Abstract

This paper recommends divine compositionalism, a distinct view of divine creative action, as God's compositional, existence-conferring efficient causation according to his will or plan. It addresses the question of whether divine compositionalism is a species of occasionalism, treating occasional causation as a manifesting disposition which is analyzed in terms of God's creative action. We describe how divine compositionalism accounts for fundamental concepts in science including dispositions, causation, event, law of nature, and mechanism. We conclude that divine compositionalism is a more comprehensive view of divine creative action than concurrentism, and is distinct from extant views of occasionalism.     

Tools for Change

Abstract

This paper discusses the ways in which one may incorporate political action into a client's therapy process so the client may incorporate it into her/his life. A framework for defining this as ethical, therapeutic and necessary to the client is presented. A number of suggestions for helping clients and therapists to become more politically active, as well as vignettes demonstrating how this might work with clients in the therapy process are provided.     

Hermeneutics and historical consciousness: An appraisal of the contribution of Hans-Georg Gadamer

Abstract

In this introductory article to the volume of the South African Journal of Philosophy in tribute of Hans-Georg Gadamer, the author, first, makes a few remarks about the nature of hermeneutics and Gadamer’s views on the universality of the hermeneutical experience. This universality is, in particular, explained from the perspective of the “linguistic turn” in Gadamer’s thought. Secondly, there is a brief discussion of certain particular aspects of Gadamer’s contribution. Aspects of that contribution that are emphasized are: Gadamer’s reevaluation of prejudice, authority and tradition, his idea of “Wirkungsgeschichte”, his idea of meaning as a process rather than a given entity, his analogy between game-playing and the interpretation of art, and his dialogical conception of interpretation. The author concludes by developing his own estimate of the main thrust of Gadamer’s contribution. This contribution consists of the way in which Gadamer’s thought, on the one hand, represents a demonstration and embodiment of the kind of historical consciousness so typical of our times, but, on the other hand, also accomplishes this exemplification of historical consciousness while imaginatively avoiding the kind of relativistic historicism so typical of many other manifestations of the same trend.     

Career Preparation and Choices of Fundamental Christian School Students

Abstract

Forty years ago, Alan Peshkin began his study of fundamental independent Baptist Christian schools. With time, further insight can be gained on the outcomes of the students from these schools. Despite possessing employer-desired character traits, fundamental Christian school students were expected to earn few academic or career achievements. The purpose of this study is to determine if Peshkin’s expectations became reality. Thirty-five former Christian school students were surveyed anonymously regarding career preparation and choices. All survey participants have completed some higher education. Over one-fourth of the participants earned at least one graduate degree and an additional one-third of participants hold at least one bachelor’s degree. Survey participants have chosen a wide range of career paths.