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1.
The question whether King James, who commissioned the translation of the Bible into English in 1604, had homosexual tendencies
has been under discussion in recent years. We review the arguments presented against this view and conclude that they are
largely circular and ad hominem. We then consider the evidence presented by those who argue for this view, including the emotional
distance between King James and his wife; his intense affection for three men in the course of his life; contemporary criticism
of his public expressions of affection toward two of these men; and contemporary allegations that his reluctance to commit
England to war was due to his “effeminate” nature. We discuss his family history and his relationship to one man in particular
and conclude that the argument he had homosexual tendencies is compelling. We then take up the associations that his own contemporaries
made between homosexual behavior, effeminacy, pacifism, and the scholar, and present our view that in authorizing the translation
of the Bible into English, he provided a scholarly model for male cooperation that was inherently superior to the martial
model of male enterprise advocated by his opponents. We also suggest that his authorization of a new translation of the Bible
was psycho-dynamically related to his loss of his mother in infancy and to his guilt for having failed to come to her aid
when she requested his help. Finally, we make a case in behalf of the King James Version of the Bible on the grounds that
it functions as a cultural selfobject (Kohut), due mainly to its maternal associations; that King James’s favorite Bible verse
was Matthew 5:9—“Blessed are the peacemakers: for they shall be called the children of God”; and that James had homosexual
tendencies. 相似文献
2.
This paper illustrates how the theories of Heinz Kohut elucidate the curative aspects of group treatment. Group therapy is an ideal milieu in which mirroring, idealizing and alterego transferences can be experienced and worked through. Transmuting internalizations, or psychic structure building, occur when optimal frustration of these needs can be provided by available selfobjects. In group therapy a patient can use the group-as-a-whole, the individual members as well as the leader as potential selfobjects. With the help of individual sessions to reflect on group encounters, a patient can gain a more fully integrated therapeutic experience.The author wishes to acknowledge Susan Sands, Ph.D., Jane Jordan, M.S.W., and Ruth White, Ph.D., for their help. 相似文献
3.
Alfred Collins 《Psychological studies》2009,54(3):194-201
The film “Slumdog Millionaire” when viewed together with the earlier “Salaam Bombay!” penetrates into the cultural psychology
of urban India, revealing continuity with traditional Indian esthetic theories and commonality with psychoanalytic self psychologies.
In films where plot is secondary and character is everything, we are led deep into the essence of the heroes’ feelings and
learn to appreciate how being loyal to affect points the way to selfhood. Both films explore the psyches of boys struggling
to hold on to fundamental “blueprints” of selfhood in the face of environments which seem to deny them any chance of fulfillment.
While “Salaam Bombay!” presents a tragic and depressive response to the trauma and deprivation of slum life, “Slumdog Millionaire”
appears grandiose and manic. Beneath the surface, both films sustain faith that these children can and will find the families
they need to flourish. While hope is deferred in “Salaam!” it is ultimately achieved in “Slumdog.” 相似文献
4.
Lisa M. Cataldo 《Journal of religion and health》2007,46(4):527-540
Kohut proposed that the narcissistic personality could be transformed in the therapeutic environment by an empathic approach
on the part of the analyst. Within the analytic setting, specific transference phenomena arise spontaneously, allowing the
analysand to confront infantile grandiose fantasies and unresolved narcissistic wounds. Using the story of the life of St.
Francis of Assisi, this paper illustrates how religious experience––specifically the ongoing encounter with a transcendent
other––can provide the “therapeutic” milieu in which the mirroring, idealizing, and twinship transferences described by Kohut
can arise, and within which pathological narcissism can be transformed into the “cosmic narcissism” of the healthy personality.
相似文献
Lisa M. CataldoEmail: |
5.
Lesser JG 《International journal of group psychotherapy》2000,50(3):363-380
This article applies the theory of self psychology, which was developed by Heinz Kohut, to brief group psychotherapy. The article discusses the significance of the group as an expanded selfobject for individuals who do not have appropriate, available selfobjects in their environment. The article addresses the rationale for developing a 12-week women's group from a self-psychological perspective and illustrates key theoretical concepts in the beginning, middle, and end phases with group process. The role of the therapist in each phase of group development is emphasized. 相似文献
6.
Alexander Sarch 《Synthese》2010,172(3):451-474
George Bealer has provided an elaborate defense of the practice of appealing to intuition in philosophy. In the present paper,
I argue that his defense fails. First, I argue that Bealer’s theory of determinate concept possession, even if true, would
not establish the “autonomy” of philosophy. That is, even if he is correct about what determinate concept possession consists
in, it would not follow that it is possible to answer the central questions of philosophy by critical reflection on our intuitions.
Furthermore, I argue that Bealer’s account of determinate concept possession in fact faces serious problems. Accordingly,
I conclude that Bealer does not succeed in vindicating the appeal to intuition in philosophy. 相似文献
7.
Daniel Peterson 《Synthese》2011,181(3):367-374
In his 2007 paper “Quantum Sleeping Beauty”, Peter Lewis poses a problem for the supporters’ of the Everett interpretation
of quantum mechanics appeal to subjective probability. Lewis’s argument hinges on parallels between the traditional “sleeping
beauty” problem in epistemology and a quantum variant. These two cases, Lewis argues, advocate different treatments of credences
even though they share important epistemic similarities, leading to a tension between the traditional solution to the sleeping
beauty problem (typically called the “thirder” solution) and Everettian quantum mechanics. In this paper I examine the metaphysical
and epistemological differences between Lewis’s two cases, and, in particular, I show how diachronic Dutch book arguments
support both the thirder solution in the traditional case and the Everettian’s solution in the variant case. These Dutch books,
I argue, reveal an important disanalogy between Lewis’s two cases such that Lewis’s argument does not reveal an inconsistency
in either the Everettian’s or the thirder’s assignment of credences. 相似文献
8.
In “Vindicating the Normativity of Rationality,” Nicholas Southwood proposes that rational requirements are best understood
as demands of one’s “first-personal standpoint.” Southwood argues that this view can “explain the normativity or reason-giving
force” of rationality by showing that they “are the kinds of thing that are, by their very nature, normative.” We argue that
the proposal fails on three counts: First, we explain why demands of one’s first-personal standpoint cannot be both reason-giving
and resemble requirements of rationality. Second, the proposal runs headlong into the now familiar “bootstrapping” objection
that helped illuminate the need to vindicate the normativity of rationality in the first place. Lastly, even if Southwood
is right—the demands of rationality just are the demands or our first-personal standpoints—the explanation as to why our standpoints
generate reasons will entail that we sometimes have no reason at all to be rational. 相似文献
9.
Patrick McGivern 《Synthese》2008,165(1):53-75
I discuss arguments about the relationship between different “levels” of explanation in the light of examples involving multi-scale
analysis. I focus on arguments about causal competition between properties at different levels, such as Jaegwon Kim’s “supervenience
argument.” A central feature of Kim’s argument is that higher-level properties can in general be identified with “micro-based”
properties. I argue that explanations from multi-scale analysis give examples of explanations that are problematic for accounts
such as Kim’s. I argue that these difficulties suggest that some standard assumptions about causal competition need to be
revised. 相似文献
10.
Kirsten Jacobson 《Continental Philosophy Review》2009,42(3):355-373
Though “dwelling” is more commonly associated with Heidegger’s philosophy than with that of Merleau-Ponty, “being-at-home”
is in fact integral to Merleau-Ponty’s thinking. I consider the notion of home as it relates to Merleau-Ponty’s more familiar
notions of the “lived body” and the “level,” and, in particular, I consider how the unique intertwining of activity and passivity
that characterizes our being-at-home is essential to our nature as free beings. I argue that while being-at-home is essentially
an experience of passivity—i.e., one that rests in the background of our experience and provides a support and structure for
our life that goes largely unnoticed and that is significantly beyond our “conscious” control—being-at-home is also a way
of being to which we attain. This analysis of home reveals important psychological insights into the nature of our freedom as well as into the nature
of the development of our adult ways of coping and behaving. 相似文献
11.
Gerhard Schurz 《Synthese》2011,178(2):307-330
While “scientism” is typically regarded as a position about the exclusive epistemic authority of science held by a certain
class of “cultured despisers” of “religion”, we show that only on the assumption of this sort of view do purportedly “scientific”
claims made by proponents of “intelligent design” appear to lend epistemic or apologetic support to claims affirmed about
God and God’s action in “creation” by Christians in confessing their “faith”. On the other hand, the hermeneutical strategy
that better describes the practice and method of Christian theologians, from the inception of theological reflection in the
Christian tradition, acknowledges the epistemic authority of the best available tests for truth in areas of human inquiry
such as science and history. But this strategy does not assume that such tests, whose authority must be regarded as provisional,
provides authority for the warrant of affirming claims constituting the confessed “faith”. By attributing theological import
to claims advanced by appeal to the best available tests for truth in the practice of science, supporters of ID not only confuse
the epistemic authority of these tests with the normative authority of a faith community’s confessional identity, but impute
to scientific tests for truth a sort of authority that even goes beyond the “methodological naturalism” against which they
counterpose their claims. 相似文献
12.
Meika Loe 《Sexuality & culture》2001,5(3):97-125
In the twenty-first century, technology is not so easily divorced from the human body. Viagra, the blockbuster drug hailed
as the “magic erection pill,” exemplifies the increasingly accepted technologically-enhanced body. After a history of medical
experts applying technology to women’s bodies in times of weakness, male bodies are now deemed in need of treatment. As male
bodies digress from “normal” (erect and penetrating) sexuality, techno-scientific advances promise to “fix” the problem, and
thus the patriarchal “machine.” Thus, Viagra is both a material and cultural technology producing and reshaping gender and
sexuality under the guise of techno-scientific progress. Drawing on my own ethnographic data, I explore the use and circulation
of techno-scientific advancement and inevitability discourses and the ways in which masculinity and heterosexuality are reproduced,
as well as contested, critiqued, and reshaped by those who prescribe, dispense, market, and/or use Viagra. Finally, I argue
that Viagra is currently being understood and employed as a “tool” to avert or treat masculinity “in crisis” in the contemporary
America.
This research would not be possible without help from kind medical practitioners, consumers, and participants in the feminist
writing group at UCSB. 相似文献
13.
Frances Howard-Snyder 《Philosophical Studies》2006,130(2):233-246
I argue for a version of “ought” implies “can”. In particular, I argue that it is necessarily true that if an agent, S, ultima
facie ought to do A at T’, then there is a time T* such that S can at T* do A at T’. In support of this principle, I have
argued that without it, we cannot explain how it is that, in cases where agents cannot do the best thing, they often ought
to do some alternative action – such as get help or do the promised action later; nor can we explain the phenomenon of necessary
enablers or the phenomenon of more stringent prima facie obligations overriding less stringent ones in cases where the agent
cannot fulfill both. 相似文献
14.
The idea of the “nation” has played only a small role in modern political philosophy because of its apparent irrationalism
and amoralism. David Miller, however, sets out to show that these charges can be overcome: nationality is a rational element
of one’s cultural identity, and nations are genuinely ethical communities. In this paper I argue that his project fails. The
defence against the charge of irrationalism fails because Miller works within a framework of ethical particularism which leads
to a position of metaethical relativism. A consequence of this relativism is that a community’s moral principles and boundaries
of exclusion cannot be rationally justified to those constructed as “outsiders”. The defence against the charge of amoralism
fails because Miller does not so much provide an argument to show that nations are ethical communities as assume they are;
we are therefore left without resources to discriminate between ethical and unethical nations. I apply these problems to Miller’s
treatment of the question of immigration, arguing that it shows that his version of “liberal” nationalism has a tendency to
collapse towards a conservative position on such issues. This should not give us any great confidence that the nation, as
Miller presents it, should be embraced by modern political philosophy.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
15.
Treena Orchard 《Sexuality & culture》2007,11(1):3-27
In the popular imagination and certain academic fields, sex workers’ experiences of sexuality and intimate relationships are
often “naturalized,” to the point where they are assumed to be deviant or completely different than those of women in mainstream
society. Researchers and sex worker organizations are challenging these reified constructions by examining more diverse and
representative models of sexuality and relationships. However, the experiences of women selling sex in the “third world” are
consistently portrayed as violent, non-pleasurable, and oppressive, characteristics often applied universally to “third world
women.” Using data from ethnographic field work with girls and women who belong to theDevadasi (servant/slave of the God) tradition of sex work in rural Karnataka, India, this paper examines the cultural dynamics of
sexuality and relationships. Gender and dominant models of feminine identity emerge as powerful factors in shaping these facets
of life, producing experiences amongDevadasis that are similar to those of other Indian women. Yet,Devadasis also encounter additional constraints in their lives because of their participation in the morally and culturally contestedDevadasi system. These data contribute to emerging research that destabilizes images of sex workers as “different” from other women,
while also highlighting the impact of tradition on sexual mores and relationship structure in this unique cultural context. 相似文献
16.
Steven L. Reynolds 《Erkenntnis》2011,75(1):19-35
Control of our own beliefs is allegedly required for the truth of epistemic evaluations, such as “S ought to believe that p”, or “S ought to suspend judgment (and so refrain from any belief) whether p”. However, we cannot usually believe or refrain from believing at will. I agree with a number of recent authors in thinking
that this apparent conflict is to be resolved by distinguishing reasons for believing that give evidence that p from reasons
that make it desirable to believe that p whether or not p is true. I argue however that there is a different problem, one that becomes clearer in light of this solution to the first
problem. Someone’s approval of our beliefs is at least often a non-evidential reason to believe, and as such cannot change
our beliefs. Ought judgments aim to change the world. But ‘ought to believe’ judgments can’t do that by changing the belief,
if they don’t give evidence. So I argue that we should instead regard epistemic ought judgments as aimed mainly at influencing
assertions that express the belief and other actions based on the belief, in accord with recent philosophical claims that
we have epistemic norms for assertion and action. 相似文献
17.
Donald Capps 《Pastoral Psychology》2006,55(1):3-25
The psychoanalytic concept of the “reversal of generations,” in which one identifies with a grandparent as the primary parental authority in one’s life, is used to shed light on the role that John Henry Newman’s paternal grandmother played in his decision to become a priest in the Church of England and in his subsequent conversion to the Church of Rome; and on the role that Abraham Lincoln’s maternal grandfather played in his understanding of a husband’s obligation of faithfulness to his wife and of his presidential role in combating Southern secession but avoiding retribution. The writings of Erik H. Erikson are used to explore the role of the grandparent in legitimating critical acts of self-determination. 相似文献
18.
Zanja Yudell 《Synthese》2010,175(2):241-253
Newman’s objection is sometimes taken to be a fatal objection to structural realism (SR). However, ambiguity in the definition
of “structure” allows for versions that do not succumb to Newman’s objection. In this paper, I consider some versions of SR
that maintain an abstract notion of structure yet avoid Newman’s objection. In particular, I consider versions suggested by
Melia and Saatsi. They reject a solution that restricts the domain of the second-order quantifiers, and argue in favor of
buttressing the language with intensional operators such as “it is physically necessary that...”. I argue that their favored
solution effectively requires the former suggestion that they reject. This argument suggests that a notion of natural properties
may be indispensable to SR. 相似文献
19.
Dan Mcarthur 《Synthese》2006,151(2):233-255
In this paper I argue against Nancy Cartwright’s claim that we ought to abandon what she calls “fundamentalism” about the
laws of nature and adopt instead her “dappled world” hypothesis. According to Cartwright we ought to abandon the notion that
fundamental laws (even potentially) apply universally, instead we should consider the law-like statements of science to apply
in highly qualified ways within narrow, non-overlapping and ontologically diverse domains, including the laws of fundamental
physics. For Cartwright, “laws” are just locally applicable refinements of a more open-ended concept of capacities. By providing
a critique of the dappled world approach’s central notion of open ended capacities and substituting this concept with an account
of properties drawn from recent writing on the subject of structural realism I show that a form of fundamentalism is viable.
I proceed from this conclusion to show that this form of fundamentalism provides a superior reading of case studies, such
as the effective field theory program (EFT) in quantum field theory, than the “dappled world” view. The case study of the
EFT program demonstrates that ontological variability between theoretical domains can be accounted for without altogether
abandoning fundamentalism or adopting Cartwright’s more implausible theses. 相似文献
20.
Kyung-Man Kim 《Human Studies》2011,34(4):393-406
Although the success of Habermas’s theory of communicative action depends on his dialogical model of understanding in which
a theorist is supposed to participate in the debate with the actors as a ‘virtual participant’ and seek context-transcendent
truth through the exchange of speech acts, current literature on the theory of communicative action rarely touches on the
difficulties it entails. In the first part of this paper, I will examine Habermas’s argument that understanding other cultural
practices requires the interpreter to virtually participate in the “dialogue” with the actors as to the rationality of their
cultural practice and discuss why, according to Habermas,such dialogue leads to the “context-transcendent truth”. In the second
part, by using a concrete historical example, I will reconstruct a “virtual dialogue” between Habermas and Michael Polanyi
as to the rationality of scientific practice and indicate why Habermas’s dialogical model of understanding based on the methodology
of virtual participation cannot achieve what it professes to do. 相似文献