Being Aggrieved,Faith Crises,and Racism

In this article, I depict the notion of being aggrieved and its relation to crises in or struggles of , faith, using racism to illustrate my claims. I begin the discussion by explaining what I mean by being aggrieved and its relation to faith vis-à-vis racism, relying on theological, philosophical, and psychological frameworks. In the second section of the paper, the faith journey of Malcolm X serves to illustrate this hermeneutical perspective. More specifically, I argue that his faith journey, marred by experiences of racism, led him to a faith wherein his experiences of being aggrieved no longer meant that his being was being aggrieved.     

Neurologist or psychiatrist? The public and private domains of Jean-Martin Charcot

The emergence of neurology as an autonomous, prestigious field in late-nineteenth-century Paris is well known. Less appreciated is the role that neurologists played vis-à-vis the cognate older field of psychiatry. Taking Jean-Martin Charcot, the most influential neurologist of his time, as a test case, this paper contrasts his attitudes and practice in the public setting of teaching and hospital work with his private practice. A staunch defender of a clear distinction between his field and psychiatry, Charcot's private practice displayed more flexibility. Treating hysteria and neurasthenia created a middle ground of nervous diseases for him to cultivate. Unpublished case histories and other materials, especially from the Charcot library, support the conception of neurologists as active agents in constituting a new psychological medicine.     

Variation in black anti-white bias and target distancing cues: factors that influence perceptions of "ambiguously racist" behavior

Experiment 1 indicated that when the White supervisor's negative treatment of a Black subordinate was unconstrained, participant race had no impact on attributions. Conversely, when the treatment was constrained, Black participants reported greater racist attributions than did White participants. Experiment 2 indicated that when the supervisor reported no response or a minimal negative response (i.e., indicating that he did not support his actions) after his negative treatment of the Black subordinate, Black participants reported greater racist attributions than did White participants. Conversely, when the supervisor's negative treatment was followed by a more extreme negative response, participant race had no impact on attributions. Experiment 3 indicated that Black participants were less likely than White participants to perceive a minimal negative response as reflecting a White supervisor's lack of support for his negative actions. Conversely, participant race had no impact on attributions of a Black supervisor's negative actions.     

Navigating the Relational Psychic Economy of Disability: The Case of M

This paper presents a theoretically-informed psychosocial analysis of the case of M, a physically disabled man from South Africa. We use M’s account as a platform from which to consider projection, melancholic suspension and grief, as these are played out in the negotiation of dependency in relationships for disabled people. Making use of a case study methodology, we examine the various strategies through which M manages those disability stereotypes which are ascribed to him, creating a picture of how identity is negotiated in the face of interpersonal dependency as well as disablist prejudice. A central proposition is that, for M, upholding relationships which bring much-needed assistance means caring for the emotional lives of his carers, in a manner which leaves him more vulnerable to internalizing identity insults, and less able to resist his own oppression. Employing a psychoanalytic frame, we suggest that the “melancholic suspension” which some disabled people may be subject to, may lead to the necessity to “take on” certain projections, in the process of accessing much-needed care. As shall be seen, M maneuvers creatively through this relational realm by engaging in trade-offs between positive identity and physical need, employing strategies which include self-deprecation, the performance of mastery, playing with gender, and humor. With these and other techniques, he navigates the relational and psychic economy of his dependency.     

“The Light Militia of the Lower Sky”: The Deeper Nature of Dreaming and Phantasying

It is the author's belief that psychoanalytic interpretations of unconscious phantasies, rather than discrediting them vis-à-vis reality, actually reinforce and substantiate their functioning. Following Bion, it is his belief that all psychopathology can be considered to be id pathology, that is, pathology that results from an inadequate transformation of “O,” Bion's term for the Absolute Truth about Ultimate Reality (infinity, chaos). Normally, dreaming/phantasying acts as a containing contact-barrier between consciousness and the unconscious. Psychopathology is a testimony to a failure in the containment-dreaming-phantasying-contact-barrier continuum. Rather than defending against the libidinal and aggressive or destructive drives, an individual defends against the “truth instinct,” which emanates from evolving “O.” Dreaming and phantasying are first conducted for the infant by its mother, who, in a state of reverie, “dreams” him and “becomes” him in a non-Cartesian mode of knowing him and his pain. This process is repeated by the psychoanalyst.     

Malcolm X’s Conversions: The Interplay of Political and Religious Subjectivities

In this article, I offer a way of thinking about the interplay of political and religious subjectivities in persons’ conversion experiences or faith journeys. More particularly, I contend that a person’s political and religious experiences interact such that political experiences and ideas shape the person’s religious values and beliefs, and vice versa. Malcolm X’s story is used to illustrate this interplay of subjectivities vis-à-vis the varied changes or conversions in his life. The major point here is that the richness and depth of change in Malcolm X’s life (and other figures) are better grasped when we take into account the dynamic intersection of the political and religious.     

Beliefs about power and its relation to emotional experience: a comparison of Japan, France, Germany, and the United States

This research examined the concept of power in Japan, France, Germany, and the United States, as well as beliefs about the emotions persons in power tend to elicit in others and about powerful people's regulation (specifically, inhibition) of certain emotions. Definitions of power were assessed by examining the importance of two main components: control over self versus other and freedom of action vis-à-vis social norms. Beliefs about both positive (pride, admiration) and negative (jealousy, contempt) emotions were measured. Analyses revealed that the concept of power differed across countries and that the definitions of power as well as country of origin significantly predicted beliefs about the emotions that are elicited in others by powerful people and also the regulation of expression of emotion by powerful people.     

Formalized historiography,the structure of scientific and literary texts: Part I. some issues posed by computational methodology

The examination of theorizing and techniques for scientific language analysis applied to ‘history’ clearly generalizes to imply a domain of applicability potentially coextensive for behavioral scientists with the scope of cultural behavior. It is argued that the computer and related science and technology are moving toward a relationship vis-à-vis symbolic acts analogous to microscopy for the ‘sub-visual’ in scale and telescopes for astronomic phenomena. Content analysis is one of the points of departure, as also contemporary syntactic analysis, from which present ideas and algorithms have moved on. How ‘far’ — both at present and in prospect — is the subject of these articles.     

IAN BARBOUR: THEOLOGIAN'S FRIEND, SCIENTIST'S INTERPRETER

Abstract. Ian Barbour's work, especially Religion in an Age of Science, is a comprehensive, balanced, and theologian-friendly guide to relations between science and religion. As a physicist and a theologian, Barbour is one of a handful of people who know both areas in depth and hence provide a bridge for others who are not dually educat ed. This is a very substantial accomplishment. His own position, however, is presented tentatively and, in the opinion of this author, is less radical than that demanded by his overt commitments vis-à-vis the contemporary scientific worldview. At two points, especially, his position appears modernist when it should be postmodern, in light of his own stated theological and scientific convictions: (1) his critique of the feminist and two-thirds-world position on the social construction of science, (2) his preference for a unified worldview at the cost of slighting issues of diversity and particularity. Nonetheless, he has made an immense contribution by providing the best and deepest survey of the sciences of astronomy, physics, and biology and their implications for Christian theology; it makes him one of the premier thinkers in the twentienth-century discussions of science and religion.     

The Suicide of Thomas Merton: Moral Narcissism,Contemplative Prayer,and the Religion of Humor

In this third and final of three successive essays, the author argues that Thomas Merton suffered from narcissistic personality disorder in conjunction with his melancholic condition. The author argues that contemplative prayer disabled Merton from working through his melancholic condition. Finally, the author argues that Merton’s melancholia, coupled with his heightened identity conflicts lead him to kill himself.     

The coding and transformation of spatial information

The present paper examines the mental processes involved in inferring perspective changes that result either from the rotation of a spatial array or from the rotation of the viewer of that array. Piaget has shown that viewer-rotation problems are difficult when children must choose among pictures or models of an array from differing perspectives. We showed earlier that, with parallel tasks, array-rotation problems are much easier than viewer-rotation problems. We proposed that in solving these problems, subjects interpret the instructions literally, recoding the position of the viewer vis-à-vis the array for viewer-rotation problems and recoding the array with respect to its spatial framework for arrayrotation problems. At that time, we proposed a second principle to explain why Piagetian perspective problems are so difficult; namely, that children have special difficulty in recoding viewer position (egocentrism). The present experiments show that, when subjects are asked a different sort of question on such tasks, viewer-rotation problems become easy and array-rotation problems become difficult. The results show that the difficulty of the Piagetian perspective task is not due to egocentrism; i.e., to difficulty recoding viewer position. The results of all these rotational-transformation tasks can be explained if we add a different second principle to the principle of literalness of problem interpretation. This new second principle posits that the array is fixed vis-à-vis the spatial context rather than that the viewer is fixed vis-à-vis the array.     

A Modest Proposal: A Pastoral Political Theology

A pastoral political theology, I contend, has four goals, namely, (a) critical, systemic examination of political governance, policies, programs, and structures vis-à-vis the concept of care—theologically understood, (b) facilitating cooperation and collaboration with diverse others in cultivating public spaces of appearances, (c) offering concrete plans in meeting the needs of particular others—citizen and non-citizen, and (d) assessing the implementation of these solutions. In this article, I offer an outline of and foundational theological premises for a pastoral political theology, indicating its distinctions from and contributions to political theologies that focus on justice and liberation. More specifically, I focus on the first goal, relying on the concept of care, theologically understood, as a hermeneutical framework for assessing the political milieu.     

What might a non-confessional theory of Catholic education look like?

This article emulates the new stance of Professor Michael Hand on faith schools. He illustrates how theological criteria could be used to inform and guide curriculum aims in a way that avoids indoctrination and the perils of faith-based education. This approach is adopted vis-à-vis Catholic education in order to sketch out what a non-confessional theory of Catholic education might look like. It is argued that a central feature of Catholic theology, as presented by the leading theologian Karl Rahner, is a recognition of the centrality of mystery in human existence. This theological insight is applied to the curriculum and it is used to provide a theological justification for a non-confessional account of Catholic education.     

The development and validation of the Body-Image Ideals Questionnaire

The Body-Image Ideals Questionnaire (BIQ) was developed as a unique attitudinal body-image assessment that considers one's perceived discrepancy from and degree of investment in personal ideals on multiple physical attributes. Reliability and validity of the 20-item instrument were examined for a sample of 284 college women. The results indicated that the BIQ consists of two relatively distinct and internally consistent Discrepancy and Importance subscales, as well as their multiplicative composite. The subscales' respective convergent validities vis-à-vis extant body-image measures and specific facets of personality (i.e., public self-consciousness and perfectionism) and psychosocial adjustment (i.e., social anxiety, depression, and eating disturbance) were confirmed. Evidence also supported the incremental validity of multiple self-ideal discrepancies. Effects due to socially desirable responding were inconsequential. Directions for needed basic and clinical research were identified.     

Reformed church buildings in the Grand Duchy of Lithuania in the early-modern period*

Abstract

This article introduces the history of Reformed churches in the Grand Duchy of Lithuania. Against the backdrop of the history of the Reformation there, it discusses the cooperation between the Reformed and Lutherans, the response of the Counter-Reformation, and the history of the most important Lithuanian Reformed churches. It focuses on the nobility, especially the Radziwi?? family, the most important protectors of the Reformed. The family saw the Reformed faith as the key to the unity of the Grand Duchy, and an important way of strengthening the position of Lithuania vis-à-vis the Kingdom of Poland. They hoped that the Reformed faith could become the foundation of a sovereign Lithuanian state. As well as discussing the foundation and fate of Reformed communities in Vilnius and across Lithuania, the article also presents the first detailed account of the interiors and furnishings of their church buildings.     

God,Time, and Eternity

Abstract

Theologian Karl Rahner holds that in trinitarian theology and evolutionary conceptions of Christology and anthropology, personhood emerges as a dynamic function of being-in-relation. Integrating Rahner's insights with neuroscientist Terrence W. Deacon's recent work on emergence provides a fresh framework for interpreting and developing Rahner's understanding of the manner in which created being subsists dynamically vis-à-vis infinite Being as such (the analogia entis), how one might conceive of God's creative activity or grace at work in evolutionary processes, and how Homo sapiens has evolved to bear the imago trinitatis—image of the Trinity—in a unique way.     

Christ’s faith,doubt, and the cry of dereliction

According to accounts of the Passion, Christ cries out from the cross, “My God, my God, why have you forsaken me?” The cry, I argue, manifests that Christ lacks a belief that God is with him. Given the standard view of faith—belief that p is required for faith that p—it would follow that Christ lost his faith that God is with him just before he died. In this paper, I challenge the standard view by looking at the cognitive requirement of faith. Although faith that p requires some positive cognitive orientation toward p, that orientation need not be belief. I show that reliance is an alternative stance that fulfills the cognitive requirement of faith. Reliance aims at providing sensible guidance for action that is in accord with one’s values/ends. Thinking of the cognitive component of Christ’s faith in terms of reliance makes sense of the doubt manifested in his cry.     

“The voice is the voice of Jacob, but the hands are the hands of Esau”: Isaac Abravanel between Judah Halevi and Moses Maimonides

The authors of this essay originally hypothesized that Abravanel was attracted to Halevi with his heart, as it were, but in the end was forced back into the Maimonidean fold by his intellect. However it became clear that Abravanel was much closer to Halevi than we originally thought. Both Abravanel and Halevi distinguish between the realm in which philosophic naturalism, science, and intellect reign and the realm in which prophecy reigns. Philosophy, science, and intellect have much to contribute to the first realm (and thus it is unfair to characterize either of them as anti-rationalist) but—and here Abravanel and Halevi differ crucially from Maimonides—they have nothing to contribute to the second realm. Maimonides had earned an immovable place in the heart of Judaism. His radical interpreters, who according to Abravanel were not always wrong, presented a figure who was dangerous to the beliefs of the average Jews. His response was complex: where he could, he rescued a conservative Maimonides from the clutches of his radical expositors; where he could not, he often ignored Maimonides’ dangerous views while presenting a more traditional picture of Judaism, a picture very close to that presented by Halevi. Nevertheless, he cited Halevi only rarely for two reasons: First, Abravanel accepted much of what Halevi taught as simply the correct interpretation of Judaism. Second, too much reliance on Halevi might draw attention to the fact that Maimonides often disagreed with him, and, by implication, with the teachings of Torah as properly understood. Abravanel’s great intellectual honesty forced him to admit this on various occasions.     

Pregnancy, thirdness, and the aesthetics of catastrophe in Heinrich von Kleist

In documenting his own personal crisis of faith in Enlightenment rationalism through letters and essays, Kleist exposes the epistemological fissures in its edifice. This paper explores in psychoanalytic terms the dilemmas associated with knowing and not knowing, and the relationship between self and other, revealed by these texts. Kleist's literary work goes beyond expressing this crisis of knowledge to enact a kind of solution to it, not resolving the contradictions that are central in his world but presenting them aesthetically, intact and precariously balanced. More specifically, a pregnancy conceived without the knowledge of the mother-to-be--in his novella "The Marquise of O" (1807a)--suggests a modification of the psychoanalytic third to include within it the catastrophe that it also mitigates.