Receiving the Gift of Teaching: From ‘Learning From’ to ‘Being Taught By’

This paper is an enquiry into the meaning of teaching. I argue that as a result of the influence of constructivist ideas about learning on education, teaching has become increasingly understood as the facilitation of learning rather than as a process where teachers have something to give to their students. The idea that teaching is immanent to learning goes back to the Socratic idea of teaching as a maieutic process, that is, as bringing out what is already there. Against the maieutic conception of teaching I argue for an understanding of teaching in terms of transcendence, where teaching brings something radically new to the student. I explore the meaning of the idea of transcendence through a discussion of Kierkegaard and Levinas, who both criticise the maieutic understanding of teaching and, instead, argue for a transcendent understanding of teaching—an understanding of teaching which they refer to as ‘revelation.’ Whereas Kierkegaard argues that revelation—which he understand as a process of ‘double truth giving’—lies beyond the power of the teacher, Levinas interprets revelation as the experience of ‘being taught.’ I use Levinas’s suggestion in order to explore the distinction between ‘learning from’ and ‘being taught by’ and argue that teaching has to be understood in the latter sense, that is, in terms of the experience of ‘being taught.’ To connect the idea of teaching to the experience of ‘being taught’ highlights that teaching can be understood as a process of ‘truth giving’ albeit that (1) this ‘gift’ lies beyond the powers of the teacher, and (2) the truth that is given, has to be understood in terms of what Kierkegaard calls ‘subjective truth’—which is not relativistic truth but existential truth, that is, truth that matters for one’s life. Understanding teaching in these terms also opens up new possibilities for understanding the role of authority in teaching. While my argument implies that teachers cannot simply and straightforwardly ‘produce’ the experience of ‘being taught’—so that what matters has to do with the conditions under which the gift of teaching can be received—their actions and activities nonetheless matter. In the final section of the paper I therefore argue that if we want to give teaching back to education, we need to resist the depiction of the teacher as a disposable and dispensable ‘resource’ that students can learn from or not, and need to articulate and enact a different story about the teacher, the student and the school.     

From Persecution to Depression: A Case of Chronic Depression—Associating the Rorschach,the TAT,and Winnicott

In this article, I discuss a case study of a patient with depression, paranoid ideation, and other psychiatric difficulties who presented in a state of acute crisis. I review the Swiss Lausanne model of Rorschach and Thematic Apperception Test (TAT) interpretation, focusing on a psychoanalytic understanding of special contents and verbalizations. I then present a review of Comprehensive System (Exner, 2003) Structural Summary variables based on a modified Rorschach administration, while qualifying the meanings of these variables in light of the modified procedure. I conclude with a review of Winnicott's (1969) ideas on the paranoid potential, tie it to the main points of the case, and offer a 5-year follow-up of the patient's treatment. The case offers an approach to personality assessment that is informed by an international theory built on psychology and philosophy, and offers support for the use of an alternative theory-based, psychoanalytic method of data analysis.     

The European ‘We’: From Citizenship Policy to the Role of Education

This article sheds light on the European Union’s policy on citizenship; on the collective dimension of this policy, its ‘we’. It is argued that the inclusive, identity-constituting forces prominent in EU policy on European citizenship serve as a basis for the exclusion of people, which is illustrated by the recent expulsion of Romani from France. Based on a reading of Derrida, the twofold aim of this article is to reformulate the concept of a European citizenship ‘we’ and secondly, to outline some implications of this reframing as concerns the role of education in the formation of citizens.     

From biography to theory: the role of Anna Freud in the emergence of the ‘adolescent process’

Some aspects of Anna Freud’s life reveal the existence of specifically adolescent conflicts, which can be tied to some of her theoretical and clinical discoveries in the field of adolescent psychoanalysis. Her historical input in the gradual construction of a theoretical corpus on adolescence has often been ignored. These links between biography and theory gave rise to a movement of conceptualisation, making it possible to develop a psychoanalytic metapsychology of adolescence: indeed, emerged such notions as asceticism, intellectualisation in relationship with anorexia and the struggle against the genitalisation of the adolescent body. Today, the Annafreudian school of thought has remained the main source of investigation and theoretical transmission of what is now called the adolescent process.     

From ‘slumdog’ to humanitarian: educating orphans to save the world

The purpose of education should not only be to build content knowledge and literacy but to awaken the inherent human values within each child and encourage the translation of those values into social transformation. At the Hariharananda Balashram, we see one example of how destitute children are being provided with a moral and academic education that fits both Paulo Freire’s model of empowering the oppressed and Joseph and Efron’s emphasis on the seven worlds of moral education. The result is a group of children who not only are determined to succeed, but to use that academic and moral foundation to give back to their communities and become agents of social change.     

Life satisfaction and the ‘end of history illusion’: A reply to Quoidbach,Gilbert, and Wilson (2020)

Contrary to the ‘end of history illusion’, in a longitudinal sample of American adults Harris and Busseri (2019) found that most individuals were accurate or expected too much change in their future life satisfaction, rather than expecting too little change. Quoidbach, Gilbert, and Wilson (2020) suggested that the discrepancy in conclusions arose because we focused on mean-level trends rather than individual differences. Here we clarify that the discrepancy stems from the analysis of directional versus absolute change, with the latter preferred by Quoidbach et al. (2020). Both approaches are informative. Indeed, in addition to determining whether the altitude of an elevator in a skyscraper is changing over time, it matters very much whether the elevator is going up or down.     

From the Characterization of ‘European Philosophy of Science’ to the Case of Philosophy of the Social Sciences

How distinct is European philosophy of science? The first step is to characterize what is or might be considered as ‘European philosophy of science’. The second is to analyse philosophy of the social sciences as a relevant case in the European contribution to philosophy of science. (1) ‘European perspective’ requires some clarification, which can be done from two main angles: the historical approach and the thematic view. Thus, there are several structural and dynamic things to be considered in European philosophy of science and compare with other conceptions: (i) the topics discussed; (ii) the contents proposed; and (iii) the style of thought used. (2) The case of philosophy of the social sciences is relevant for the historical approach and for the thematic view. Historically, the Erklären–Verstehen methodological controversy arose in this continent, where the main authors and most of the influential approaches are located. Thematically, we can consider the contributions made by these European approaches to philosophy of the social sciences. They give us some distinctive features of European philosophy of science.     

“A Singular Contribution to the Field of Religion and Aging”: Aging,Spirituality, and Religion: A Handbook

This study investigated the relative effects of structured group reminiscence on 34 seniors who were more or less religious. While similar in age, education, and self reported health, the more religious group (n = 21) reported a significantly higher level of intrinsically motivated religion (t(32) = 4.18, p < .001)     

Schizophrenic speech,slips of the tongue,and jargonaphasia: A reply to Fromkin and to Lecours and Vanier-Clément

Chaika (1974, Brain & Language, 1, 257–276) raised the possibility that speech judged “schizophrenic” by researchers results from an intermittent, cyclical aphasia. Fromkin (1975, Brain and Language, 2, 498–503) judged such speech as no different from normal error and even as proof of intactness of linguistic competence. These claims are examined. Lecours and Vanier-Clément (1976, Brain and Language, 3, 516–565), on the other hand, found it not normal, but different from jargonaphasia, a claim not wholly substantiated. Schizophrenic speech is found to be different from that of normals on both formal and intuitive grounds, contributing to new understanding of the differences between normal, pathological, and artistic language.     

From ‘Intersex’ to ‘DSD’: a case of epistemic injustice

Synthese - The 2005 International Consensus Conference on Intersex resulted in a substantive revision of the lexicon and guidelines for treating intersex conditions. The speed with which the new...     

‘Naturally More Vehement and Intense’: Vehemence in Calvin's Sermons on the Lord's Supper

This article focuses on the remarks of Conrad Badius – in the preface to his publication of Plusieurs sermons of Calvin's – about the ‘vehemence’ of sermons relating to the Lord's Supper. By comparing two of Badius's prefaces in editions of Calvin's sermons, it becomes clear that he chose his words intentionally. On examining here the rhetorical background of vehementia/véheménce, its use in the final part of Calvin's sermons is clarified. Some contemporary witnesses to Calvin's habit are cited. Moreover, in light of the role of vehemence in Calvin's preaching in general, it is shown that the context of the preparation for the sacrament and its celebration prompted Calvin to preach even more vigorously. The outcome is that Badius's comments on Calvin's preaching underline the vital importance of the Lord's Supper for the Reformer, a sacrament which required intensive and sanctifying preparation.     

An Eastern Heritage in a Western Rite: A Study of Source and Method for Archbishop Cranmer's Inclusion of ‘A Prayer of Chrysostome‘ in the English Litany of 1544

Abstract

Representing the first officially authorized printing of an English-language text, Thomas Cranmer's Litany (1544)—a direct precursor of the 1549 Book of Common Prayer—is an important historical document. It also has linguistic significance, since ‘in setting forth certain godly prayers and suffrages in our native English tongue', Cranmer went beyond simple translation of the Latin. Among his innovations was the insertion of ‘A Prayer of Chrysostome', taken directly from an Eastern Orthodox source. The English rendering of the prayer has long been considered a masterly translation. However, while beautifully executed, Cranmer's version (compared with earlier Greek and Latin texts) is peculiar at points and raises theological questions. This study reviews and critiques scholarship on the matter while offering new insights into Cranmer's connections to Christian Orthodox thought and practice.     

Book reviews: A Philosophical Introduction to the ‘Phenomenology of Spirit’

Continental Philosophy Review -     

Where Have All the Critics Gone? Moral Psychology and the Question of Selective Resistance to War: From Vietnam, to an Israeli Vietnam, to the Intifada

War has been particularly a world apart for the vast majority of psychological studies on morality which for the most part were conducted in university settings among first-year psychology students. Combatant soldiers, their moral dilemmas, and their critical narrative of criticism and position of moral resistance are missing from the formative stages of our psychological theories. This paper discusses Kohlberg's pioneering and only attempt to understand moral criticism in the battlefield. In what follows it will be argued that from Kohlberg's perspective, Bernhard's case is analyzed as a case of moral separateness and thus provides limited view on the narrative of moral resistance. It will be further argued that the narrative of moral resistance, particularly as involving a detachment from one's own community, might as well be seen as a narrative of moral connectedness. This thesis will further be supported with the analysis of a narrative of moral criticism of an Israeli combatant during the Intifada.     

The glow of Telesphoros: a brief enquiry into the sense of the term ‘mana personality’ and the dynamic of experiences behind it

In this article, I begin by outlining the qualities and attributes associated with experiences of mana, focusing particularly on the way the term ‘mana’ was used by C.G. Jung in his published work. I note that Jung associated mana with the accumulation and transfer of psychic energy (libido), with the appearance and appropriation of elemental fire, and by extension, with the metamorphic experience of constellating consciousness. In this context, informed by Jung’s accounts and modes of expression, the term mana personality becomes a provisional designation for a recurrent dynamic of archetypal experiential configurations whose telos appears to be the reorientation of consciousness to its origin.     

Religiosity,Secular Participation,and Cultural Socialization: A Case Study of the 1933–1942 Urban English Cohort

The nature of secularization is of enduring interest in the social science of religion. Numerous recent papers have established downward cohort trends as characterizing religious change. We examine potential mechanisms by assessing cultural participation and secular engagement during the formative period of one cohort. We provide estimates of active and nominal religiosity, nonreligion and religious belief for those born between 1933 and 1942, using multiple surveys fielded between 1957 and 2018. We model the association between religiosity and secular cultural and social participation for this cohort in 1957, then examine how cultural socialization in childhood relates to religiosity in their later adulthood using surveys fielded between 2005 and 2007. Increased secular competition is found to be associated with less active religiosity. These trends were underpinned by an ethic of increasing autonomy for the young. We conclude by affirming the link between increasing secular competition, long-run modernization, and changing cultural socialization.     

‘Learning From’ the Concept and Concepts of a Religious Tradition: Jainism in the RE curriculum

Against a background of recent developments in religious education in England, this article argues for the inclusion of Jainism in the RE curriculum. Questions of the representation of religion in general and Jainism in particular are examined. It is claimed that when it comes to the ‘personal development’ side of religious education ('learning from'), pupils may best be served by drawing on a wider range of traditions than is customary in English RE, and that pupils need to engage with the ideas in a religious tradition as well as gain an authentic picture of the lives of practitioners. It is argued that much of personal and spiritual value can be gained from even an imperfect construction of a religious tradition, and this is illustrated from some of the teachings of Jainism and the author's experience of approaching a less familiar tradition.     

From Rechtsphilosophie to Staatsökonomie: Hegel and the philosophical foundations of political economy

Although Hegel is increasingly recognized as an important figure in the history of political economy, his economic views are never strictly economic. In contrast to other modern thinkers, his primary concern is not the economic efficacy of different practices or institutions but the extent to which they enable and promote the development of human freedom. In this article, I argue that Hegel's pioneering critique of modern liberal economy plays out simultaneously at a more empirical level, corresponding to the properly economic dimension of his analysis, and at a deeper, logical level, which grounds and guides his position. Moreover, I argue that the tendency to favour the first of these levels, found in most of the literature on Hegel's economic thought, reduces the Philosophy of Right's main argument to a more or less vigorous plea for economic interventionism. Against this kind of reading, I show that a renewed focus on the text's logical structure reveals a different and more radical philosophical proposition, which has yet to be fully acknowledged. In particular, I argue that Hegel's dialectical logic leads him beyond the liberalism-interventionism debate, towards a qualitatively different conception of social and economic relations