Temperance: with a consideration of evil,violence, and pedagogy

The article investigates the meaning of temperance by noting some cultural assumptions, raising the question as to why this classical virtue has largely disappeared from modern ethical discourse. By means of some historical notes temperance is identified as the unifying virtue in the person and in society. In its Christian form it is related to love of the transcendent goal of human life. By being similarly goal driven, education should consider the cardinal virtues and celebrate them through worship.     

Science,state and violence: An indian critique reconsidered

Abstract

This paper explores the work of a specific group of Indian scholar activists who, during the 1980s, produced a body of writing critical of the Indian state's science, technology and environmental policy. They have been described variously as Luddites, anti-science cranks and polemicists (Guha, 1988 Guha, R. 1988. The alternative science movement: an interim assessment. Lokayan Bulletin, 6(3): 7–25.  [Google Scholar]; Nanda, 1991 Nanda, M. 1991. Is modern science a Western, patriarchal myth? A critique of populist orthodoxy. South Asia Bulletin, 11: 110–116.  [Google Scholar]; Baber, 1996 Baber, Z. 1996. The Science of Empire: Scientific Knowledge, Civilization and Colonial Rule in India, New York: SUNY Press.  [Google Scholar]). At the same time, they have been influential among activists critical of state development policies. This paper examines one particularly polemical set of their writings. It has three broad parts. It begins by providing some context and background and describing the methodological choices made in the acquisition and presentation of the material at hand. The second, substantial section is the exposition of the argument underlying the critique being discussed. Finally, the brief last segment explores the relevance of this work for studies of science and culture.     

On the narratives of science: The critique of modernity in Husserl and Heidegger

Paper presented at the annual Meeting of the Society for Phenomenology and the Human Sciences, in conjunction with the Society for Phenomenology and Existential Philosophy. Boston 1992.     

A preliminary typology of organisational response to allegations of workplace bullying: see no evil, hear no evil, speak no evil

Organisational representative response is an important factor to consider when counselling employees who have experienced bullying and are considering approaching their organisation for assistance. The author argues that not all responses are supportive and that some responses can further harm an employee. The author presents a review of representative responses, developed from bullying cases the author saw as a counsellor or trainer. The author reviews three organisational representative responses to allegations of bulling: (1) the behaviour is acceptable; (2) the behaviour is inappropriately equally attributed to both parties as a personality conflict; and (3) the behaviour is harmful and inappropriate. The author concludes that counsellors must review potential organisational representative responses with employees and recommends mandatory training for organisational representatives.     

On evil, sin, and suffering: toward a hermeneutic of their relation

Historically, evil, illness, and suffering have been interpreted in religious communities as having the imprint of Providence. Many traditions continue to hold to this world view. But increasingly with the burgeoning of technology and the advent of palliative care, more and more religious persons struggle to maintain this belief. Suffering as such no longer holds the kind of "purifying effect" that it once was thought to have. Indeed, particularly with our capacity to mitigate physical suffering with drugs such as methadone and morphine, the belief that all suffering has a purpose seems to have lost its appeal. This article examines and challenges the underlying assumptions that continue to undergird religious communities--particularly sacramental ones--that evil, illness, and suffering are linked to notions such as sin and healing.     

A case study of a psychohistorical figure: The influence of the Holocaust on identity

The Holocaust, as well as being a historical event that contributes to an understanding of the shape of current external reality, is also a psychological event that provides themes and metaphors around which personal identity is organized. The history of a child of a Holocaust Survivor who denies any reaction to her father's Survivor status and sees herself as a Jewish American Princess is discussed in terms of how she has unconsciously organized her identity around Holocaust themes that fuse with psychodynamic issues arising out of her family relationships. The issues of psychic numbing with regard to the crystallization of such a psychohistorical identity is also discussed.     

作为政治实践的“同情”:同情、审议民主与社会结构

在关于审议民主的讨论中,情感被认为:有损于认知,影响人们的判断;是主观的、个体的,难以形成普遍性的道德规范;会阻碍共识的达成。但关于情感的新的理解,为我们重新看待情感在政治生活中的意义提供了契机。本文关注的是同情在审议民主中的意义,在现有研究的基础上,将同情视为一个过程和一种实践,而不仅仅是一种心理机制。同情能够影响个体的判断,是健全理性的必要构成部分。情感有助于"角色承担",形成普遍化的立场和规范。同情也为我们重新设想"多元公众"提供了视角。但不平等的社会结构、距离、心理机制等因素都有可能阻碍同情的发生。"他者"的问题是政治实践所处理的重要议题。随着"他者"问题的凸显,作为政治实践的同情在未来的政治生活中将会扮演更为重要的角色。     

Predictions of dental pain: the fear of any expected evil, is worse than the evil itself

In a study of 40 subjects, who twice underwent extensive dental treatment, the relationships between expectations and experiences of pain and of anxiety were investigated. Inaccurate expectations were adjusted in the same way as observed in the laboratory. Especially anxious subjects expected more pain and anxiety than they experienced, and they appeared to need more experiences before their predictions became accurate. In the course of time, the expectations (and memories) of anxious subjects returned to their original more inaccurate level of prediction. The results suggest that the old schema is ultimately reinstated if disconfirmations are few and far between. Anxious subjects did not experience more pain, but they did experience more anxiety than fearless subjects. Detailed investigation of processes of change after disconfirmation showed that anxiety experienced during treatment is a factor that plays a part in maintaining the problem of inaccurate expectations and fear of treatment. Theoretical and clinical implications of these findings are discussed.     

Empathy,Awareness of Others,and Action: How Feeling Empathy for One-Among-Others Motivates Helping the Others

Feeling empathy for a member of the group may result in either favoring this individual at the expense of the group or helping the entire group. We explain these intriguing findings by proposing that the combined influence of feeling empathy for one individual and awareness of others enhances willingness to help both the individual and the others (taken as individuals). The results of three experiments showed that inducing empathy for one individual promotes favoring him or her at the expense of the group, whereas inducing empathy for one-among-others leads to helping these others individually, instead of as a group. Furthermore, the awareness of others mediated the proposed one-among-others effect.     

Discourse,agency and the question of evil

Abstract

This paper addresses the question of evil from an ethical and discourse-analytical perspective, taking Joan Copjec’s commentary on Kant’s notion of ‘radical evil’ and its relation to human freedom as its point of departure. Specifically, Copjec’s argument, that for Kant (and, one may add, for Lacan) the subject is always “in excess of itself”, provides an important foil for, or corrective to what may seem to be the upshot of Foucault’s notion of discourse (its heuristic value notwithstanding). The latter entails that, insofar as the subject is ineluctably discursively constructed, its actions could be understood as being ‘determined’ by the discursive structure of (its) subjectivity. That is, the subject as agent may seem to lack volitional freedom in the sense that it is merely an instrument of a certain discourse by which it is ’spoken‘. However, Kant’s idea of ’radical evil‘, it is further argued, presupposes that the subject is free, in other words, that it always exceeds itself. In Foucault’ s terms, this would mean that the subject of discourse is able to adopt a counter-discursive position - something Foucault sometimes seems to make room for. What Kant calls ‘radical evil’ may be understood as something that occurs in the world through human agency, in the face of the possibility of an alternative course of action; that is, it is chosen - even if we only know this in retrospect through the phenomenon of guilt. i, in contrast, it is understood as being ‘diabolical’ in the sense of being unavoidably and irresistibly part and parcel of human ‘nature’, no one could condemn it in moral terms. This line of thinking is fleshed out, or given concrete significance by means of a discourse-analysis of documents pertaining to the so-called ‘ripper-rapist’ (criminal) case in Port Elizabeth, South Africa, in the mid-1990s.