Children's spirituality with particular reference to a Norwegian context: some hermeneutical reflections

Spirituality has become an issue in many domains of the Norwegian society, but this is not reflected in public education. This paper discusses why this is so, and suggests some hermeneutical approaches to understanding spirituality that can include pre‐school children's spirituality, with particular reference to a Norwegian context. Central to this discussion is a case study of children in ‘sacred space’, and an understanding of spirituality as cultural learning. Education in schools as well as in kindergartens is dominated by a secular outlook on life as ‘default’, or a cultural and collective forgetfulness. Children's spirituality challenges adults to explore and rearticulate what is forgotten, in terms of nurturing what it is to be human, of caring for what is really important, and of cultivating hope – in Norway as well as in other countries.     

Aesthetics,information and meaning

Aesthetics has been defined relative to objective and subjective values; its historical and cultural world views are referenced. The author's view of beauty as communication is also introduced, where chance and necessity, the two antithetical realities produce the informa‐tion processes of modern time. That is, “difference” is associated with chance, the irrational, the spontaneous and the individual aspect of reality as opposed to necessity, the rational, the formal, and the universal aspects of things. Information is introduced as, the origin, as well as essence, of life. It is what produces information and is the only agent which produces both matter and psyche. Order and disorder, and the laws of “opposites” are considered building blocks of identity and difference and information. Information and Communication as an interconnecting agent are also considered a bridge between Eastern and Western philosophy, i.e., in its deconstruction of the particular into a web or field of energies in the West, and in Eastern thought in its becoming one with Nirvana or Brahman, the Sufi or the Tao, the ultimate one and all. Because goodness and truth under the influence of reason and science had failed, Eastern philosophy as an alternative to Western models is recommended. It is suggested that all that is left objectively is beauty, thus reason as basic is giving way to rules of beauty. And its principles are capable of describing man's evolution and his culture, as well as his aesthetic experience, which is nothing but information processes and communication. In conclusion, design as aesthetic communication is introduced as a model to reflect the above principles.     

Taking a children’s rights perspective on children’s spirituality

Abstract

The right to spiritual development has had little attention in public educational policy. This is more challenging, considering the fact of increasing religious diversity and the focus on spirituality and religion in that context, as well as the way the spiritual is mentioned in documents on children’s rights. This article traces the development from the first documents on the rights of the child and responses to these documents. It is argued that educational policy and practice should pay more attention to the way children’s spirituality is included in the documents. This is an issue of general education as well as of moral philosophy. The article concludes with a claim: spiritual development is a matter of survival and flourishing as human beings, and considering this in the framework of children’s rights could mean exploring spiritual sources in one’s own faith as well as in other faiths.     

The morality of weapons research

I ask whether weapons research is ever justified. Weapons research is identified as the business of the engineer. It is argued that the engineer has responsibility for the uses to which the tools that he designs can be put, and that responsibility extends to the use of weapons. It is maintained that there are no inherently defensive weapons, and hence there is no such thing as ‘defensive’ weapons research. The issue then is what responsibilities as a professional the engineer has in regard to such research. An account is given to ground the injunction not to provide the means to harm as a duty for the engineers. This account is not, however, absolutist, and as such it allows justifiable exceptions. The answer to my question is thus not that weapons research is never justified but there must be a strong assurance that the results will only be used as a just means in a just cause.     

A Chinese perspective on Kohlberg's theory of moral development

This essay uses the Chinese culture as an example to underline the culturally specific contextual problems regarding Kohlberg's theory of moral development and to point to a new direction for cross-cultural research in this area. The Western view of man as an autonomous being who makes free and rational choices as a moral agent is clearly reflected in Kohlberg's stages of moral development as well as his methodology. The Confucian view of man as an integral part of an orderly universe with an innate moral sense to maintain harmony is quite different. Further, the preferred mode of resolving human conflict in China is reconciliation and collective decision making rather than individual choice, commitment, and responsibility as in the West. In the light of these fundamental differences in the two cultural traditions, an alternative to Kohlberg's theory is suggested.     

It's Personal—Or Not At All: On God as Love/r

Abstract : Henriksen discusses what it means that God is personal, with special regard to the claim that God is love. If God is love, God must be understood as personal. This approach is related to different elements concerning human life and human freedom, and how to engage in human life. Also the radical alternative is suggested: instead of understanding God as love, the alternative is considered that death is God (as the final and strongest power there is). This alternative shows that it is the most likely interpretation of actual human conduct to opt for the alternative that God is love. Hence, to understand God as love is part of what it means to relate humanely and with hope to what is taking place in human life.     

Self as verb and the metaphor of dance: An explanation of the self discovery experience within a constructivist framework

The concept of self discovery within a constructivist framework is difficult to explain given the central assumption of constructivism that self is a created construct rather than an entity to be discovered. Two problems are identified as impediments to constructivist accounts of the self discovery experience: first, their failure to adequately account for the embodied experience of self, and second, the difficulties inherent in using self as a noun to express a process.
It is proposed that if self is considered as a verb, as the action of a body-subject, the verbal contortionism of referring to self as a process in a language that places self as an entity may be overcome. The notion of self as verb places the individual firmly in the role of active embodied participant in the experience of self. The metaphor of "self'" as "dance" is explored to emphasize the materiality of the human animal that is argued to be central to the experience of self discovery.     

Reasons for Reason-giving in a Public-Opinion Survey

This paper explores why respondents to a telephone public-opinion survey often give reasons for answering as they do, even though reason-giving is neither required nor encouraged and it is difficult to see the reasons as attempts to deal with disagreement. We find that respondents give reasons for the policy claims they make in their answers three times as frequently as they give reasons for value or factual claims, that their reasons tend to involve appeals to personal experience, and that they often talk about their thought processes, especially when the evidentiary stakes are high. We then explore several ways of explaining these findings. We suggest that one useful approach is to see the reason-giving in the survey interviews as deliberative, reflexive argumentation of the sort described as `critical thinking. We further suggest that the reason such argumentation is often conducted out loud in the interviews, rather than internally, is that it functions in the service of rhetorical ethos, in particular the need to display the fact that one is human, with human autonomy and agency. Doing this may be particularly important in contexts such as anonymous survey interviews in which people are at risk of being treated like machines.     

A Modest Solution to the Problem of Rule-following

A modest solution to the problem(s) of rule-following is defended against Kripkensteinian scepticism about meaning. Even though parts of it generalise to other concepts, the theory as a whole applies to response-dependent concepts only. It is argued that the finiteness problem is not nearly as pressing for such concepts as it may be for some other kinds of concepts. Furthermore, the modest theory uses a notion of justification as sensitivity to countervailing conditions in order to solve the justification problem. Finally, in order to solve the normativity problem, it relies on substantial specifications of normal conditions such as those that have been proposed by Crispin Wright and Mark Johnston, rather than on Philip Pettit's functionalist specification. This theory is modest in that it does not meet the demands of Kripke's sceptic in full. Arguments are provided as to why this is not needed.     

Voice as Materialistic Principle

In this reply, three core notions from Schürmann’s comment The materiality of the abstraction “voice” are picked out and discussed: the ethos, the so called trialogical self and vocality as principle. The notion of ethos is explored through the word’s history, coming to say that ethos develops in relation to a certain geographical place and is determined by the social practices of a historically situated community. Thus, the concept allows to see how current scientific activities are rooted in reality, taken in the socio-cultural sense. The “trialogical self” is discussed in its implications, leading to firmly retain “dialogical self” as sign of a movement leading through the other to self. Schürmann’s distinction of voice as phenomenon and vocality as principle is seen as fruitful supplement to own ideas, especially as it highlights the fact that it is the act of uttering in different modes which matters for a language notion based in addressivity.     

Resisting Explanation

Although explanation is widely regarded as an important concept in the study of rational inquiry, it remains largely unexplored outside the philosophy of science. This, I believe, is not due to oversight as much as to institutional resistance. In analytic philosophy it is basic that epistemic rationality is a function of justification and that justification is a function of argument. Explanation, however, is not argument nor is belief justification its function. I argue here that the task of incorporating explanation into the theory of rational inquiry poses a serious challenge to our basic concept of epistemic rationality as well as the a priori method of inquiry that still lies at the heart of analytic philosophy. Specifically, it pushes us toward a much stronger form of naturalism than is generally thought necessary, one in which argument and explanation are recognized as distinct and equally fundamental cognitive processes whose dynamic relationship is one of the central issues in the theory of rationality.     

The synergy of memory, affects and metaphor

Recently, the concept of metaphor has been revitalized as a result of the convergence of interest in this subject from a variety of disciplines including neurobiology, linguistics and cognitive science. Metaphor is now viewed as an emergent property of mind. Metaphor is rooted in the body in two senses: metaphor is used to organize bodily sensation cognitively, especially affects, and secondly, metaphor is rooted in the body as it rests on the border between mind and brain. Metaphor is therefore viewed as a developmentally early, primitive mental function related to synesthesia. There is a significant distinction between frozen or foreclosed metaphors and open and generative metaphors. The foreclosed metaphor will dominate the perception of others in cases of trauma and can be understood as an explanation of transference repetition. Clinical examples of foreclosed metaphors are illustrated by vignettes of patients who have suffered traumas. Examples taken from two artists are used to illustrate instances in which the artist's own unassimilated experiences appear as generative metaphors.     

A life of ease and immorality: Health professionals' constructions of mothering on welfare

Mothering on welfare is often discussed as perpetuating disadvantage and discouraging individuals from meaningful social activity defined as paid employment. This is understood in the context of increasing commitment to a neo‐liberalist agenda, where people are viewed as autonomous individuals in a market economy, and unequal rewards within this economy are due to individual failings. The discourse analysis presented here examines how health professionals in New Zealand construct what it means to be a mother on welfare within the context of interviews on the health care needs of adolescent mothers. Mothering on welfare is predominantly described as transgressing social norms, where a life of ease is an indicator of immoral conduct and personal value is determined through education and employment. The welfare mother is also viewed as transgressing the norms of appropriate family structures and the sexual practices sanctioned within these structures. The legitimate work of mothering is absent in these accounts while the life of ease and plenty on welfare is made visible. These discourses draw attention to the ways in which welfare mothers are disqualified from neo‐liberal definitions of citizenship, and demonstrate how motherhood on welfare is regarded as undermining rather than contributing to society. Copyright © 2008 John Wiley & Sons, Ltd.     

‘What meaning does somebody's death have,what meaning does somebody's life have?’ Psychotherapists’ stories of their work with suicidal clients

Working with suicidal clients is perceived to be demanding and anxiety provoking for psychotherapists. This investigation explores what it is like for psychotherapists who work with suicidal clients, particularly as within the prevailing culture there is an increasing focus on strategies aimed at suicide prevention. Five themes were identified through narrative analysis, with support systems such as supervision and peer support being seen as vital in surviving working with suicidal clients. However, there is also ambivalence about involving other professionals, such as mental health services, as there is a sense that to do so may be anti-therapeutic and unhelpful to the client. Overall, what emerges from this study is that it is important to challenge the prevailing culture in which a medical discourse is dominant, in order to find a different way of talking about suicide and despair.     

Learning beyond the known

In this paper issues related to adult learning, such as self-directed and experiential learning are shown to hold a trace of the unknown, which has implications for psychotherapy training and practice. The unknown is traced through the problematic of individualistic approaches that restrict the emergence of unknowns by limiting possibility of the other, hindering recognition of our own cultural position and seeking to avoid anxiety. Learning is also shown to have links with experiences of change and loss, having in common the generation of anxiety, seen as both the driving force to know and the need to close down unknowing. Subsequently, learning is viewed as involving the potential to repeat the already known as well as opening up the possibility for something new. Psychoanalysis and continental philosophy are shown, in different ways, to help our understanding of the reasons for the anxiety occurring in times of transition, also showing the way fragmentary experiences act as a reminder of death. It is proposed that the relational aspects of learning are an important factor in learning to tolerate the anxiety and adult learning is thus seen as requiring possibility of the other, in relationship, in order to permit the unknown.     

When and Why People Evaluate Negative Reciprocity as More Fair Than Positive Reciprocity

If you are kind to me, I am likely to reciprocate and doing so feels fair. Many theories of social exchange assume that such reciprocity and fairness are well aligned with one another. We argue that this correspondence between reciprocity and fairness is restricted to interpersonal dyads and does not govern more complex multilateral interactions. When multiple people are involved, reciprocity leads to partiality, which may be seen as unfair by outsiders. We report seven studies, conducted with people from the United States, in which participants were asked to evaluate situations involving resource distribution in contexts such as economic games, government, and the workplace. Specifically, we find that equal resource distribution in multilateral interactions is seen as more fair than engaging in reciprocity. We also find that negative reciprocity is seen as more fair than positive reciprocity in these multilateral situations because positive reciprocity is perceived as based in favoritism. We rule out alternative explanations and demonstrate that there are contexts where favoritism is not viewed as unfair. These findings are important for theories of fairness and reciprocity as they demonstrate the central role of perceived partiality in the evaluation of multi‐party resource allocation.     

Going where the action is to conceptualize the person

Contemporary psychology is highly structured in terms of conventional and traditional methodological practices, including fragmenting, objectifying, and aggregating. Such practices sometimes impede understanding and investigating the person in terms of what he/she does as an integrated active individual who develops. The goal of this paper is to outline a systems conceptualization of the person as a developing individual who acts in relation to others in cultural practices. Such action is conceptualized as emerging through multiple and interrelated individual, social, and cultural processes, as well as in terms of multiple and interrelated domains of functioning that develop. This conceptualization is applicable to a wide range of issues in psychology as a whole. Moreover, starting with an overall conceptualization of action provides ways to overcome some limitations of conventional practices, and also provides a basis for conducting systematic and integrative research on the person.     

Searching for the enriching sense of otherness: The psychoanalytic psychotherapist as a meaning-bearing other

Abstract

This paper is a theoretical and clinical examination of the patient's search for the otherness of the therapist as a prerequisite for change and development in relational psychoanalytic psychotherapy. A basic assumption is that being in a relationship as well as being a personal self, is to be understood, as being with a “meaning-bearing other”; that is, someone who allows for the possibility of meaningful thoughts and feelings, either through an actual communicative presence or as a consciously, prereflective, or unconsciously imagined communication partner. The term “meaning-bearing other” is used to differentiate distinct, although often synchronic, modes of relatedness. The need for intersubjective “depth”—that is, to discover the otherness of the other, and for oneself to be recognized as an experiencing subject—is regarded as a main motivational force. Winnicott's, as well as Sullivan's developmental approaches, Mitchell and Aron's views on psychoanalytic interaction, and Heidegger and Gadamer's phenomenology and hermeneutics are used as theoretical points of reference for the present discourse. The theoretical points of view are examined and discussed through excerpts from twice-a-week psychotherapy with a six-year old girl.     

中医理念在拇趾外翻临床中的运用

探讨运用中医治病求本、阴阳学说、筋束骨、小夹板纸压垫原理、辨证施治等中医理论,构筑的中西医结合微创技术治疗拇外翻畸形的诊疗体系.从拇外翻畸形的病因、病理、矫形手术、手法复位、生物固定、术后康复等几方面,阐述对拇外翻畸形的新的矫形理念.     

A father to love: eros and identification in boys – an emendation of Freud on the male oedipal drama

The relationship between a son and his father is usually characterized as primarily one of rivalry. In this emendation of classic oedipal theory, what has traditionally been referred to as the ‘negative oedipal relation’ is given prominence as a boy’s first emotionally significant relationship in which he initiates affection with another human being, his father. Such love is in the service of identification but is also as important as the template for a male’s later relationships with women (sexual), other men, and his children. A peculiarity of Freud’s relationship with his own father is suggested as the source of oversight of this element of the oedipal drama. A boy’s emotional reactive response to his mother is primarily one of gratitude in response to her love. Proactive loving is first experienced with his father.