Decrypting ‘the Christian Thinking of the Flesh, Tacitly, the Caress, in a Word, the Christian Body’ in Le Toucher—Jean-Luc Nancy

This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on the more recent writings of Jean-Luc Nancy, especially Corpus (2000 French), concerning the body and its relationship to the concept of corporality (Leiblichkeit) from Husserl’s Ideas II.

‘Foolishness to Greeks’: Plantinga and the Epistemology of Christian Belief

A central theme in the Christian contemplative tradition is that knowing God is much more like ‘unknowing’ than it is like possessing rationally acceptable beliefs. Knowledge of God is expressed, in this tradition, in metaphors of woundedness, darkness, silence, suffering, and desire. Philosophers of religion, on the other hand, tend to explore the possibilities of knowing God in terms of rational acceptability, epistemic rights, cognitive responsibility, and propositional belief. These languages seem to point to very different accounts of how it is that we come to know God, and a very different range of critical concepts by which the truth of such knowledge can be assessed. In this paper, I begin to explore what might be at stake in these different languages of knowing God, drawing particularly on Alvin Plantinga’s epistemology of Christian belief. I will argue that his is a distorted account of the epistemology of Christian belief, and that this has implications for his project of demonstrating the rational acceptability of Christian faith for the 21st century.

Listening to the Language,Listening to the Words and Listening to the Spaces between the Words: Rhetoric and Pragmatics in the Performance of Christian–Muslim Relations

The article argues for the need to look beyond the texts used within the context of interreligious dialogue, and to focus just as much on the context and the way in which the texts are expected to be heard. It focuses specifically on Christian–Muslim dialogue at an event in Iran where the author was present. By looking at the use of rhetoric and pragmatics within his own contribution to this event, he raises questions about the way in which those contributing to dialogue communicate with the many different audiences involved, and the way in which their messages are received by those audiences. By focussing on this one event, the aim is to show what might be achieved through this kind of analysis and to call for more work to be done in this kind of way.     

Ideologies,Idols (and Graven Images?): Rejoinder to Gurman and Kniskern

Three major issues raised in Gurman and Kniskern's commentary are discussed. These are (a) the suitability of established research design criteria for studying the outcome of family therapy; (b) the impact of therapist relationship factors on therapy outcome; and (c) the place of concrete or objective change measures in psychotherapy outcome research. Areas of agreement and disagreement with Gurman and Kniskern's observations are identified.     

Pressing the Flesh: A Tension in the Study of the Embodied,Embedded Mind?*

Mind, it is increasingly fashionable to assert, is an intrinsically embodied and environmentally embedded phenomenon. But there is a potential tension between two strands of thought prominent in this recent literature. One of those strands depicts the body as special, and the fine details of a creature’s embodiment as a major constraint on the nature of its mind: a kind of new‐wave body‐centrism. The other depicts the body as just one element in a kind of equal‐partners dance between brain, body and world, with the nature of the mind fixed by the overall balance thus achieved: a kind of extended functionalism (now with an even broader canvas for multiple realizability than ever before). The present paper displays the tension, scouts the space of possible responses, and ends by attempting to specify what the body actually needs to be, given its complex role in these recent debates.     

Explicating the Key Notions of Copresence and Verification in Relation to Husserl’s Use of the Term Direct to Describe Empathy

Zahavi and Gallagher’s contemporary direct perception model of intersubjectivity has its roots in the phenomenological project of Edmund Husserl. Some authors (Smith in Philos Phenomenol Res 81(3):731–748, 2010; Krueger in Phenomenol Cogn Sci 11:149–173, 2012; Bohl and Gangopadhyay in Philos Explor 17(2):203–222, 2014) have utilised, and criticised, Husserl’s model of direct empathic perception. This essay seeks to correct certain misunderstandings of Husserl notion of direct empathic perception and thus, by proxy, clarify the contemporary direct perception model, through an exegesis of Husserlian texts. In the first half of this essay I clarify the analogy between the directness of regular material object perception and the directness of empathic perception via a clarification of Husserl’s notion of co-presence. I argue that contemporary renditions of Husserl’s account which stress the dis-analogy between these two types of perception (Smith 2010; Krueger 2012) are based on a superficial and incorrect rendering of Husserl’s notion of co-presence. In the second half of this essay I clarify the notion of verification. I argue that, for Husserl, behaviour does not verify mental life. Instead, empathic verification occurs via the relation between concepts and intuitions. In my conclusions I show how contemporary authors misunderstand the fundamental nature of Husserl’s account of empathy because of the downgraded status of psychic life within contemporary cognitive science.     

Embodied Knowing, Embodied Theology: What Happened to the Body?

As part of a larger project on human bodies and theological knowledge, this paper is a preliminary investigation into how biology and physicality shape human knowing. It asks whether, in the frequent use of the phrase embodied knowing or embodied theology, religion scholars have paid sufficient attention to actual bodies. It argues that there has been a lapse of attention to physical dimensions of bodies in the unreflective employment of such phrases, ironically among practical and pastoral theologians who have strong interest in understanding how theology operates on the ground. The paper traces evolving interest in embodiment across several disciplines, including theology, before exploring what might be learned from recent research on evolution, biology, and bodies in anthropology and the biological sciences.     

Sluggish Cognitive Tempo (Concentration Deficit Disorder?): Current Status, Future Directions, and a Plea to Change the Name

Symptoms of sluggish cognitive tempo (SCT) have been recognized for nearly 30 years as comprising a semi-independent set(s) of symptoms from the inattentive (IN) and hyperactive-impulsive (HI) symptoms involved in attention-deficit/hyperactivity disorder (ADHD). It has only been within the past decade that research focusing specifically on SCT symptoms and on samples of SCT cases chosen independently from ADHD samples has increased so as to address the question of whether SCT is a distinct condition from ADHD or other disorders. All but two of these studies have focused on children but the two extant large scale studies on adults have replicated those findings. This Commentary highlights not only those findings concerning SCT that appear to be relatively robust, but also those patterns that appear to be emerging yet in need of further research to corroborate their association with SCT, as well as those barely or unexplored areas that may deserve more research. Evidence to date, including the many findings in this special issue, is nearing a critical mass that likely supports the conclusion that SCT is a distinct disorder of attention from ADHD, yet one that may overlap with it in about half of all cases. SCT has unique symptom dimensions and comorbidities from ADHD, probably distinct though lesser domains of impairment and demographic correlates, and perhaps unique cognitive deficits, causes and life course risks. These latter areas, however, are in need of substantially more research as is SCT in adults and treatments specifically designed for cases of SCT. Meanwhile, the name of the condition is premature, implying a known cognitive deficit that is as yet unknown, and is proving derogatory and offensive to patients, leading this author to recommend a change to Concentration Deficit Disorder.     

“I am the Author and Must Take Full Responsibility”: Abraham Verghese,Physicians as the Storytellers of the Body,and the Renewal of Medicine

Abraham Verghese proposes to renew medicine by training physicians to read the right texts—literary fiction and patients' bodies—with skilled attention. Analyzing Verghese's proposal with reference to Foucault's idea of the "clinical gaze," I find that Verghese conceives of patients as texts that only physicians can read, meaning that physicians become the storytellers of the bodies, lives, and deaths of the people they meet as patients. I conclude that Verghese's project is unsustainable and alternatively propose thinking analogically of physicians as ship captains who maintain therapeutic distance to reopen interpretative spaces for communities outside of medicine.     

Ekstasis as (Beyond?) Jouissance: Sex,Queerness, and Apophaticism in the Eastern Orthodox Tradition

Ekstasis (ecstasy) is central to Eastern Orthodox theology, an encounter that sets the self on the way towards knowledge of and union with God. Ekstasis is fundamentally apophatic — achieved through the eschewal of cognitive knowledge, and experiential — precipitated by practices that foster self-renunciation and transcendence. This article examines how this notion of ecstasy, as narrated in the Orthodox theology of Staniloae and Lossky, can aid, and be aided by, queer theoretical claims regarding sex. Through examining Lacan's notion of jouissance and Bersani's utilization of it, as well as Williams's analysis of sex as “the body's grace,” this article explores how sex, particularly orgasm, can function as a spiritual resource, as a site of and practice towards ecstasy. This article concludes with a brief examination of the ethical implications of this frame.     

Body Image Comparisons on Social Networking Sites and Chinese Female College Students’ Restrained Eating: The Roles of Body Shame,Body Appreciation,and Body Mass Index

Body image comparisons on social networking sites (SNS) have been found to be associated with disordered eating among western young women, however, the inner mechanism driving this association is largely unknown. Based on social comparison, sociocultural, and objectification theories, the present study aimed to investigate the association between body image comparisons on SNS and restrained eating, as well as the mediating role of body shame and the moderating roles of body appreciation and body mass index (BMI) among Chinese young adult women. A sample of 567 Chinese college women were recruited to complete a questionnaire assessing body image comparisons on SNS, body shame, body appreciation, restrained eating, and information about weight and height. Results showed that body image comparisons on SNS were positively associated with restrained eating and that body shame significantly mediated this association. Furthermore, body appreciation and BMI each moderated the association between body shame and restrained eating as well as the association between body image comparisons on SNS and restrained eating. These results not only have theoretical implications, but also provide guidance for prevention interventions targeting negative body image and disordered eating among college women.

     

Two Notions of Freedom in Classical Chinese Thought: The Concept of Hua �� in the Zhuangzi and the Xunzi

This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi. I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices.