PERSONAL PARTICIPATION: Michael Polanyi, Eric Voegelin, and the Indispensability of Faith

In this paper I focus on the central role faith plays in the thought of Polanyi and Voegelin. I begin by indicating how both find the modern conception of scientific knowing seriously wanting. What Polanyi terms “objectivism” and Voegelin calls “scientism” is the modern tendency to reduce knowledge to only that which can be scientifically demonstrated. This errant view of knowledge does not occur in a vacuum, though, and both men draw a connection between this and the political pathologies of the twentieth century. I then show the complementary ways in which these two thinkers believe recovery is possible: an epistemological solution encompassed in Polanyi's personal knowledge and an ontological reorientation that is the core of Voegelin's insistence that we must recover an awareness of human participation in transcendent reality.     

Neopragmatic Thought and Counseling Values: Reconsidering the Role of Values in Counseling From an Alternative Epistemological Foundation

The history of Western philosophical thought has been dominated by the search for transcendent truth. As a consequence of this history, various epistemological dualisms (such as fact/value and appearance/reality) have come to structure modes of inquiry. Reliance on such dualisms has resulted in a degradation of values discourse, which, along with other “soft” forms of inquiry, is often viewed as epistemologically inferior to the “hard” sciences. However, particularly within the last century, philosophers have proposed compelling challenges to these dualisms, which, in turn, have massive implications for values discourse. These challenges are overviewed, and implications for values discourse within the counseling profession are discussed.     

Family Therapy in Chinese Culture and Context: Lessons from Supervising Therapists-in-Training in China

Systemic family therapy as an essential paradigm for treating couples and families has gone global since its initial rise to popularity. According to researchers, China has signaled a strong desire for training in systemic family therapy. Even though this mode of mental health service is a foreign import to China, the surge in interest for Western psychotherapy for individuals and families grows by leaps and bounds. However there has been evolving conversations about the transportability of systemic family therapy from the West to the East. Using a qualitative focus group format, this study explored the experiences of sixteen Chinese couple and family therapists on their perspectives in adapting systemic family therapy concepts to the local Chinese context. Results reveal the interplay between the systems of the changing Chinese family structure and of the application of family therapy models that originated from the West must work harmoniously in order to enhance the goodness of the familial system within the evolving Chinese society in the 21st century.     

The contemporary development of a Neo‐Confucian epistemology

Until recently epistemology in the Western sense was never a central issue in Chinese philosophy. Contemporary Chinese neo‐Confucian philosophers, however, realize that in order to reconstruct some of the important traditional philosophical insights and make them meaningful in the present time, certain methodological and epistemological considerations are indispensable. The present paper undertakes to examine some of these efforts. Since most neo‐Confucian philosophers today have been influenced by Hsiung Shih‐li, in one way or another, his epistemological theory is presented first. Then the further development of a neo‐Confucian epistemological system in Mou Tsung‐san's thought is discussed. Hsiung Shih‐li has made an important distinction between what he calls the hsing‐ehih and the liang‐chih. The former may be translated as the original wisdom and is what we rely upon to grasp ontological reality; the latter may be translated as the measuring wisdom and includes both our commonsensical and scientific ways of understanding which postulate a real, external world. A dialectical relation holds between the two. Mou Tsung‐san further develops a comprehensive epistemological system which confirms the basic insights of Hsiung Shih‐li. He has attempted a synthesis of the philosophical insights which he learns from Kant in the West and the Confucian tradition in China.     

同情在亚当·斯密伦理思想中的作用

亚当.斯密是18世纪的著名道德哲学家和西方古典经济学的奠基人。同情在亚当.斯密的伦理思想体系中具有多种意义。同情不仅是亚当.斯密建构和评价其道德情操的工具,而且成为其经济伦理的认识论基础。斯密的同情论为我们把握"亚当.斯密问题"提供了一个独特的视角。     

Counselling and the dislocation of representation and reality

Counselling theories have typically assumed a nomenclaturist view of language. This has been subject to increasing criticism in this century. Two alternative views of language and reality to nomenclaturism are discussed as a basis for post-modern therapeutic practice. It is argued that a post-modem view of counselling should recognise both the value and limitations of language, and in doing so should recognise the value and limitations of counselling as a means of therapy.     

Domesticating Deathcare: The Women of the U.S. Natural Deathcare Movement

This article examines the women-led natural deathcare movment in the early 21^st century U.S., focusing upon the movement’s non-coincidental epistemological and gender-political similarities to the natural childbirth movement. Adopting an interdisciplinary approach and drawing upon the author’s intensive interviews with pioneers and leaders of the U.S. natural deathcare movement, as well as from the author’s own participation in the movement, this article argues that the political similarities between the countercultural natural childbirth and natural deathcare movements reveal a common cultural provocation—one that spans the natal transition and the fatal transition.     

Knowing God Beyond Imagining: A Critical Appraisal of the Relation between Systematic Theology and Concrete Reality in John Milbank's Thought

John Milbank's work repeatedly invites two fundamental criticisms: he supposedly prioritises abstract thought over concrete reality, and he claims for himself a God's eye perspective on reality that is forgetful of any epistemological limits concerning a truthful human vision of the whole. Contrary to the first criticism, this article appreciates the way in which Milbank follows twentieth‐century Ressourcement theologies in relating concrete reality and abstract systematic thought. The second criticism does not disqualify Milbank's ontology, but encourages a more consequent application of this ontology in his assessment of concrete reality. As a corrective, Edward Schillebeeckx's contribution to Ressourcement theologies is revisited, as his work bears the promise of attaining an ever more limitless vision of God, via the path of contemplating concrete reality.     

Dance becomes therapeutic in the mid to late 20th century

The convergence of dance art and therapeutic culture engendered the development of dance-movement therapy in the mid to late 20th century internationally. This article traces the sociopolitical, institutional, and aesthetic influences that coalesced in this process by contrasting histories of dance-movement therapy in Hungary and in the United States. The professionalization dance-movement therapy, through which it established its own theory, practice, and training institutions, occurred first in the United States in the late 1940s. Modern dancers in the United States began to conceptualize their activity as therapeutic, and the dancer as a (secular) healer, a therapist. The influx of therapeutic concepts into the field of dance is viewed as an example of therapeutic discourse permeating various areas of life in the 20th century. The Hungarian case provides a contrasting history of therapeutic culture, one that deviates from the predominant view of the phenomenon as a product of the global spread of Western modernization and the growth of free-market capitalism. Hungarian movement and dance therapy indeed developed independently from its American predecessor. Its history is intimately tied to the sociopolitical context of state-socialist period, particularly to the institutionalization of psychotherapy in public hospitals, and to the adaptation of Western group psychotherapies within the informal setting of the “second public sphere.” The legacy of Michael Balint and the British object-relations school provided its theoretical framework. Its methodology was rooted in postmodern dance. The methodological differences between American dance-movement therapy and the Hungarian method reflects the shift in dance aesthetics that occurred internationally between 1940 and 1980s.     

EPISTEMOLOGICAL ORIGINS–EPISTEMOLOGICAL AIMS: RETHINKING POSTMODERN THERAPY IN RESPONSE TO HELD

There has been a great deal of controversy over Barbara Held's use of the term "antirealism" in her now popular critique of postmodern therapy. Many of her respondents have rejected this label, claiming that it restricts the debate and oversimplifies their position. Recognizing that this is so, I nevertheless accept Held's term as a useful signifier of the epistemological framework of postmodern therapy, and, thus, challenge her critique on its own grounds. I argue that Held's critique of this epistemological approach, in fact, misses the epistemological point, targeting ontological issues where there are none, and misinterpreting the original aim behind the shift to epistemological antirealism. It is Held's contention that the antirealist turn aimed at "maximizing individuality" in therapy - a goal which can and should be achieved through realism. Her justification for the latter is a supposed "oscillation" between realism and antirealism in the theory of this movement. To the contrary, l suggest that the aim of this epistemological shift was the resolution of strictly epistemological problems, and that the oscillation that Held identifies is the product of her own conflation of epistemological and ontological issues.     

Conceptualism and the New Myth of the Given

The motivation for McDowell’s conceptualism is an epistemological consideration. McDowell believes conceptualism would guarantee experience a justificatory role in our belief system and we can then avoid the Myth of the Given without falling into coherentism. Conceptualism thus claims an epistemological advantage over nonconceptualism. The epistemological advantage of conceptualism is not to be denied. But both Sellars and McDowell insist experience is not belief. This makes it impossible for experience to justify empirical knowledge, for the simple reason that what is not a belief cannot justify a belief. Nondoxastic experience, though conceptual, is still a Given. And what conceptualism gives us can only be a New Myth of the Given.     

The Virtue of Epistemological Dualism

The article tries to answer the following question: what is the most promising epistemological strategy if my objective is the construction of a theory which gives me the opportunity to decrease the risk of getting to what is actually absolute, that is, to irreversible negative actions (irreversible as a theory might not be, but as an action often is)? The answer proposed is a form of epistemological dualism which means that I metaphysically believe (that is, I programmatically and systematically believe, without certainly knowing it) that the epistemological relationship between any theory and any reality is dualistic. More specifically, I metaphysically believe that the epistemological relationship between any theory and any reality is not saturated: in any theory there is an ideal error, because there is no theory which is totally saturated by reality, and any reality can actualize the ideal error, because there is no reality which is totally saturated by theory.     

International Family Therapy: A View from Kyoto, Japan

"International family therapy" is an emergent field within (or overarching) the field of family therapy. At this stage, it can be described as the collecting and sharing of experiences by family therapists from different countries. Recent publications (7) gather information principally from Western cultures in which systemic family therapy has grown over the past thirty years. Japan is of particular interest to Western practitioners because it is a highly successful, post-industrial culture that differs markedly from the West. Familiar family therapy interventions often work for unfamiliar reasons, and different goals are often needed in order to respond to apparently similar family problems. An expanded sense of choice around strategies for family life and family therapy that such diversity implies is the primary contribution that this maturing, international family therapy movement can make to family therapy.     

Psycho-Educational Group Intervention Based on Reality Therapy to Cope with Academic Procrastination

This study explored the efficacy of a psycho-educational group intervention based on reality therapy for treating youth with academic procrastination. The participants consisted of undergraduates from a state university located in the Eastern Black Sea Region in Turkey. A 10-session training program based on reality therapy was implemented with the experimental group, and a no treatment control group served as the comparison. Pre-test, post-test, and follow-up measure for the experimental and control groups were analyzed used in the research. Two-way analysis of variance split plot design. The findings showed that the training program had an effect on decreasing undergraduates’ academic procrastination behavior.     

A Discourse on Educational Leadership: Global Themes,Postmodern Perspectives

Epistemology mirrors reality but notperfectly, and in the process molds reality butnot exactly as intended or anticipated. Horizontal interconnections also exist betweenand among epistemology, ideology, theory andpraxiology. However, these relations areneither deductive nor deterministic in naturebut are merely resonant, and then unclear,ambiguous and confounded. In this paper, thepoint is made that we need a grand reflectionon both our paradigms of reality and ourpredicaments of life as lived, to deal with thediscontent of humanity at this moment of thehistory of our civilization, and to engage inpraxis ``to act on our world and to reconstructit' to make it moral, just and more humane. Toundertake such a grand reflection, we need apractical philosophy of knowledge – that is, apractical epistemology – to bridge across themultiple epistemological approaches nowcrowding our discussions. An epistemictriangle formed by systems thinking,constructivist thinking, and dialecticalthinking is offered to serve as the startingpoint of crystallization for building a commonground for epistemologies. It is shown how suchan epistemological diagram could be first usedto develop a minimum ideological consensus andthen to bring orderliness to the chaos ofcontemporary themes of our civilization andissues of education and culture within andacross nations. Finally, an agenda foreducational leadership for educational practiceis offered to fit the needs of the globalcommunity of nations as we enter thetwenty-first century.     

The anthropological tradition in the philosophy of medicine

The tradition of anthropological medicine in philosophy of medicine is analyzed in relation to the earlier interest in epistemological issues in medicine around the turn of the century as well as to the current interest in medical ethics. It is argued that there is a continuity between epistemological, anthropological and ethical approaches in philosophy of medicine. Three basic ideas of anthropologically-oriented medicine are discussed: the rejection of Cartesian dualism, the notion of medicine as science of the human person, and the necessity of a comprehensive understanding of disease. Next, it is discussed why the anthropological movement has been superseded by the increasing interest in medical ethics. It is concluded that the present-day moral issues cannot be interpreted and resolved without clarification of the underlying anthropological images.     

Is culture a problem for social psychology?

Culture has been regarded as an anathema to psychology as an empiricist research tradition. Despite the explosive growth of research on culture and psychology over the last decade of the 20th century and its importance in Asian social psychology, the ontological and epistemological tension between psychology as a science and psychology as a cultural/historical discipline introduced in the writings of the thinkers of the Enlightenment and counter-Enlightenment still lingers on in the contemporary discourse of psychology. Clifford Geertz once ominously suggested that cultural psychology may have chewed more than it can. In the present paper, the interpretive turn in social science as exemplified by writings of Charles Taylor and Paul Ricoeur is reviewed and how it may impinge on the practice of Asian social psychology as an empirical science in methodological, epistemological, and ontological respects is discussed. It is argued here that the current practice of Asian social psychology is largely, though not entirely, free of the challenges mounted by these theorists, and that Asian social psychology has an advantage of not being encumbered by this traditional tension due to a monist ontology that is prevalent in Asia.     

New age advice: ticket to happiness?

The ‘New Age’ movement emerged in the second half of the 20th century and New Age ideas became the vogue in the Western world. New Age is much concerned with personal quality of life and offers both a philosophy of life and various therapeutic practices, presumed to raise happiness. This paper first describes the main recommendations to be found in New Age books. Next it considers the probable effects on happiness of these, by examining both the theoretical plausibility and the empirical conditions of happiness. This paper concludes that several recommendations are likely to produce beneficial consequences. It is argued, however, that the advice will not fit everybody equally well and that some New Age practices may reduce happiness, e.g., practices that undermine a realistic outlook on reality.     

Medicine's symbolic reality

Modern socio‐cultural studies of medicine demonstrate the symbolic character of much of medical reality. This symbolic reality can be appreciated as mediating the traditional division of medicine into biophysical and human sciences. Comparative studies of medical systems offer a general model for medicine as a human science. These studies document that medicine, from an historical and cross‐cultural perspective, is constituted as a cultural system in which symbolic meanings take an active part in disease formation, the classification and cognitive management of illness, and in therapy. Medicine's symbolic reality also forms a bridge between cultural and psychophysiological phenomena; the basis for psychosomatic and socioso‐matic pathology and therapy. This in turn becomes a central problem for medical theory and for a philosophical reinvestigation of medicine.     

Live supervision in the postmodern era of family therapy: Issues,reflections, and questions

This article asserts that the family therapy field is approaching an epistemological shift from structuralism and positivism to postmodernism and relativism. The confluence of these movements: feminism, constructivism/constructionism, and cultural relativism is cited as a major impetus for the shift. Live supervision is examined within the context of this transformation, with a discussion of implications for the future.