The Holy Spirit in the Trinitarian Communion: ‘Love’ and ‘Gift'?

Christians in the West often have become so accustomed to naming the Holy Spirit ‘Love’ and ‘Gift’ – or at least to associating the Holy Spirit particularly with these two dynamisms – that it can come as a surprise that Scripture nowhere explicitly names the Holy Spirit either ‘love’ or ‘gift’. Indeed, as Hans Urs von Balthasar points out, the Spirit is much more clearly associated with truth, knowledge and power. How then does Augustine arrive at the view that the Holy Spirit should be named ‘Love’ and ‘Gift'? I examine and evaluate the complex exegetical steps by which Augustine draws out these names.     

Different to ‘dust collectors’? The giving and receiving of experience gifts

• Gift giving theory has evolved around the giving and receiving of physical goods, yet experiences as gifts are increasingly important in modern Western economies. This research generating data from consumer informants focuses exclusively on experiences. The donor, recipient, occasion and gift, and the three gift giving process stages provide a synthesising framework for the findings. The concepts of donor sacrifice of time and effort, alongside gift surprise emerge as especially pertinent to experience gift giving, and notions of sharing, suspense and recipient sacrifice reinforce the proposition that experience gifts are deserving of researcher effort to better understand the phenomenon. Copyright © 2006 John Wiley & Sons, Ltd.

     

‘Kierkegaard’: A Reasonable Fideist?

The task I set myself is to identify whether Climacus is an extreme or moderate fideist, and to go on to evaluate how convincing or persuasive I find Climacus' position. Separating metaphysical and epistemological fideism, I spend the first section of the article denying that Climacus is a 'metaphysical fideist'. This involves looking at the notion of 'truth as subjectivity'. I will claim that in expounding this notorious maxim Climacus can be seen as expressing something almost trivially obvious and/or something substantially wrong. I will further argue that even the obvious version of the maxim needs to be heavily qualified before it can be a sufficient account of 'religious truth'.
In the second section of the article I argue that Climacus should be understood as a moderate fideist, who considers that reason should assent to its own limitations. Although I will approve of reason-exhausting projects, I will complain that the paradox which is supposed to so exhaust my reason does not perplex me in the relevant sense.     

Disorganized families and the helping professions: ‘who's in charge of what?’

Disorganized families fail to define their executive and caretaking structure, resulting in multiple social and emotional problems. They tend to be referred to a Child and Family Psychiatric Clinic in crisis and with a wide network of professional workers already involved. The professionals' rôle often can be seen as 'supplementing' apparent functional deficiencies in the family. Work with disorganized families can be very demanding on professional time and emotional energy but is facilitated by everyone knowing 'who's in charge of what' decisions in the family's professional network. A case is presented to suggest that the Clinic's initial aim should be to clarify the responsibilities and role of each member of the professional network, and then of the structure and organization in the family. Joint family-professional network meetings can help to achieve these aims.     

‘Who's the Thief?’ The Influence of Knowledge and Experience on Early Detection of Criminal Intentions

Our study investigates if people are able to recognize thieves based on their nonverbal behavior prior to committing the crime. We implemented authentic closed‐circuit television footage from thefts committed at an international airport into a computer‐based test. Five groups of participants (students, police recruits, inexperienced police officers, experienced police officers, and criminal investigators) were studied. The results show that criminals display nonverbal behavior that can be used by observers for early recognition of criminal intentions. In addition, early recognition seems to benefit from knowledge about the criminals' modi operandi (criminal investigators performed best), which renders early recognition teachable and trainable. Further, all participants seem to be biased towards innocence, but this bias was less pronounced in police officers than in students. These findings are discussed in relation to the well‐documented truth‐bias and investigator‐bias in lie detection research as well as taking our measurement method into account.Copyright © 2015 John Wiley & Sons, Ltd.     

What Is ‘The Meaning of Our Cheerfulness’? Philosophy as a Way of Life in Nietzsche and Montaigne

Robert Pippin has recently raised what he calls ‘the Montaigne problem’ for Nietzsche's philosophy: although Nietzsche advocates a ‘cheerful’ mode of philosophizing for which Montaigne is an exemplar, he signally fails to write with the obvious cheerfulness attained by Montaigne. We explore the moral psychological structure of the cheerfulness Nietzsche values, revealing unexpected complexity in his conception of the attitude. For him, the right kind of cheerfulness is radically non‐naïve; it expresses the overcoming of justified revulsion at calamitous aspects of life through a reflective, higher‐order affirmative attitude. This complex notion of cheerfulness turns out to have roots in Montaigne himself, and it must (according to both philosophers) be thought of as a kind of second nature cultivated through practice, as a kind of second nature. Understanding the meaning of cheerfulness thereby sheds light on the conception of philosophy as a way of life in both Nietzsche and Montaigne.     

Is the concept of ‘personality’ relevant to the study of animal aggression?

Both theoretical considerations and methodological constraints explain why the experimental study of animal aggression does not often put much emphasis on individual differences and hardly uses the concept of ‘personality’. And yet, if neurobiologists consider those brain mechanisms that underlie the interpretation of a given situation and the anticipation of a method to cope with it, they are led to investigate mechanisms that underlie a number of behaviour dimensions which the psychologist would refer to as ‘personality’. The actual object considered in either case does not essentially differ. This is exemplified more concretely by examining the kind of factors—and the brain mechanisms involved in their very existence or in their processing—that contribute to determine the probability that in the face of a given situation, a given individual will adopt aggressive behaviour as the coping strategy.     

‘A good odour to breathe?’ The effect of pleasant ambient odour on human visual vigilance

The present study examined the effect of an alerting and a relaxing odour on human visual vigilance. Three groups of undergraduates (N = 54) completed a sustained visual vigilance task which required them to respond whenever a target stimulus appeared on a computer monitor. One group completed the task in the presence of an alerting odour (peppermint), another did so in the presence of a relaxing odour (bergamot) and a third group completed the task in an unscented environment. A 2×3×2 (sex×odour×diurnal preference) MANOVA was performed in order to determine group differences in response times and number of correct detections. Participants in the bergamot condition detected fewer targets correctly within 1.25 seconds of the target appearing than did those in the peppermint or no‐odour groups. Exposure to bergamot was also associated with significantly fewer correct detections in the second than in the first half of the task, when compared with the other two conditions. The results suggest that sustained exposure to a relaxing odour can impair visual vigilance. Copyright © 2001 John Wiley & Sons, Ltd.     

A Rose by Any Other Name? From ‘Christian Doctrine’ to ‘Systematic Theology’

Christian thought is uniquely resistant to systematization, yet over the centuries has produced remarkable systematic accounts of Christian truth, including those of the patristic and medieval eras before Christian theology became systematically self-conscious in modernity. The more recent fate of the notion of system is traced in Schleiermacher, Hegel and Kierkegaard, and an argument advanced that systematic theology is the expression of personal skill learned in community, and its unity and integrity are aesthetic and moral as much as rationalistic.     

Representations of Poverty in British Newspapers: A Case of ‘Othering’ the Threat?

The meanings of social problems like poverty develop within the public sphere. This paper uses the theory of social representations to examine how poverty is represented in British newspapers. Poverty has been discussed and interpreted in numerous ways, and newspapers not only provide a platform for these elaborations but also contribute to shaping public understanding on the issue. The study sampled news coverage on poverty in four British newspapers during two randomly chosen one‐month periods in the years 2001 and 2011. The data set of news reports (n = 274) was thematically analysed to examine representations of poverty. The study found that in the domestic context, media represents poverty as a problem limited to vulnerable groups such as children and the elderly. With a lack of discussion on the wider socio‐economic causes and contributing factors, poverty within the UK appears as an ‘orphan phenomenon’ with an unknown genesis. In contrast, the representations of poverty outside the UK are vivid and elaborate, and the news reports hold the socio‐political inefficiency of countries responsible for poverty. The study also found that the media uses poverty to make sense of catastrophic events in society: the September 11, 2001 terrorist attacks in the United States and the London riots of 2011 were both anchored using poverty. This paper discusses the representational dynamics of these findings and argues that the media representations distance general society from poverty, representing it as a problem of the other. Copyright © 2013 John Wiley & Sons, Ltd.     

‘Are you a woman—or a flower?’: The capacity to experience beauty1

Being surprised by beauty, being drawn to and moved by it and surrendering to its sensory nature are all part of beauty's emotionally transformative power. And yet, psychoanalysis has had little to say about such an enriching dimension of psychological life. The author highlights how experiencing beauty is a capacity that is not isolated but is part of the lifelong experience of being changed by and changing the experience of the world we live in. She suggests that the capacity to experience beauty takes different forms at distinct points in development and in psychoanalytic treatments. The author describes two clinical occasions from a case where an analytic pair struggled to develop a greater capacity to experience beauty over time. She discusses how a theory of the aesthetic conflict was useful in helping to understand her patient's inner object world but was not sufficient when it came to understanding the experience of beauty. She shows how for both patient and analyst, experiencing beauty's full effect required responding to the call toward emotional life, surrendering to the surprise and the unknown, and letting go of the mind's struggle to find meaning and opening up to transforming and being transformed through sensory experience.     

A Wittgensteinian Philosophy of Religion – or A Philosophy of Wittgensteinian Religion?

I evaluate the plausibility of how broadly 'Wittgensteinian' approaches to the philosophy of religion: looking in the first half of the essay at the account such approaches give of the meaning of religious utterances, and in the second half at the account given of the required justification for believing such utterances. As regards the meaning of religious utterances I distinguish weak and strong Wittgensteinian theses, supporting the former but refuting the latter. Turning to Wittgensteinian approaches to the justification of religious beliefs I argue that although some beliefs are 'groundless' in a way that makes them an unquestionable feature of our conceptual landscape, anything as interesting as a religious belief can not be 'groundless' in the relevant sense (of being invulnerable to attack). Finally I argue that only Wittgensteinian approaches can capture the meaning and justificatory requirements of religious beliefs for a minority of 'believers': but that this minority is important.     

‘What works?’ Response to the paper by James Astor

Abstract :  A personal account of an analysis with Michael Fordham and subsequent conversations with James Astor. A number of themes are developed concerning the expression of feeling, use of language, and the relevance of aesthetic values to the practice and reporting of analysis.     

‘Essentially Social’? A Discussion of the Spirited Part of the Soul in Plato

Abstract: The spirited part, thumos, plays a complex and often disputed role in Plato's account of the soul. The doctrine of the soul as specifically tri‐partitioned seems to depend on a substantial conception of thumos as fundamental and non‐reducible. Building on John Cooper's contribution in the discussion of the topic, this article aims to show that the role of thumos is characterised by an indispensable, deep‐rooted urge for dignified self‐preservation. The view is supported by Plato's own examples, and discussed with regards to Myles Burnyeat's account of thumos as an essentially social phenomenon. The main claim is that in order to preserve the Platonist idea of thumos as fundamental one should discard Burnyeat's characterisation of thumos as unequivocally social, and instead advocate a view of thumos as concerned with a particular form of self‐preservation, which Cooper's account suggests, but does not fully elaborate.