The Category of ‘Ethical Apophaticism’ in Modern Orthodox Theology

This article begins by summarizing the concept of ethical apophaticism in the theology of John Zizioulas and Christos Yannaras. The impetus for this concept, namely a desire to maintain the irreducibility of the human person to extrinsic ethical categories, is noted and celebrated. However, it is proposed that to do fuller justice to the understanding of the ethical and moral life in the Orthodox tradition, a certain ‘ethical cataphaticsm’ needs to be brought into the discussion. Some potential lineaments of what this might entail for these authors are highlighted (repentance and love) before seeking to supplement them with a discussion of the commandments of Christ through the lens of the theology of Sophrony Sakharov. It is argued that Christ’s commandments provide the sure path to developing an ethical cataphaticism that can work in tandem with the insights of the category of ethical apophaticism offered by Zizioulas and Yannaras.     

ON “NOT THREE GODS”—AGAIN: CAN A PRIMARY‐SECONDARY SUBSTANCE READING OF OUSIA AND HYPOSTASIS AVOID TRITHEISM?

This article is both historical and constructive. The historical side addresses the question of whether a consistent line of analogy for the Trinity can be found among the Cappadocians. I answer in the affirmative, arguing that an analogy of primary-secondary substance for the one ousia and three hypostases of the Godhead is present in Basil and the two Gregories. The constructive side concerns the question raised by modern critics over whether Primary-Secondary Substance Trinitarianism (PST) can ultimately avoid tritheism. I will consider objections to this analogy in an effort to show that PST, when taking its cues from the Cappadocians, can successfully sustain its claim to monotheism.     

Freedom for Relationship: An Initial Exploration of the Theology of Zizioulas and the Psychoanalytic Insights of Winnicott in Dialogue

In exploring the theology of John D. Zizioulas in conversation with the psychoanalytic theory of Donald Winnicott, this paper highlights how the theological concerns of personhood, sin, faith, and redemption may correlate, without conflation, to healing in the psychoanalytic context. Using a particular chapter of Zizioulas’s book, Communion and Otherness; Further Studies in Personhood and the Church, this paper looks at Zizioulas’s notion of what constitutes personhood and discusses this in light of Winnicott’s understanding of development of the True Self and False Self. I underscore the emphasis placed by both theology and psychoanalysis on the need to experience both dependence and otherness in order to become a self, that we might heal from being a False Self (Winnicott) or ‘thing’ (Zizioulas) capable only of living in opposition and fragmentation and grow towards living in communion and authentic relationship. I conclude by contending that both disciplines, in this case, flow towards an elucidation of pathological narcissism and the need for the healing of this condition as addressed both from a theological as well as psychological perspective.     

Gregory of Nyssa and Divine Simplicity: A Conceptualist Reading

Andrew Radde‐Gallwitz probes Gregory of Nyssa on divine simplicity, a topic that Radde‐Gallwitz treated earlier in a book‐length monograph and takes further here in response to critics. As he notes, the Cappadocians and their opponents shared belief in divine simplicity. But for Gregory, simplicity functions as part of affirming the co‐equal divinity of the Father and Son, against his opponents. Radde‐Gallwitz lists six negative claims that Gregory’s understanding of divine simplicity supports: (1) God is immaterial; (2) God is without parts; (3) God does not possess any perfection “by acquisition”; (4) God does not possess any perfection “by participation”; (5) in God, there is no mixture or conflux of qualities, especially opposite qualities; (6) in God, there are no degrees of more or less. Yet with regard to positive statements about God’s perfections—for example the relation of God’s goodness to God’s wisdom—things are more difficult, as Radde‐Gallwitz shows. Interpreters of Gregory have differed sharply on this issue, in part because Gregory does not make his position crystal clear. Radde‐Gallwitz himself earlier held that Gregory considers God to have real but non‐definitive perfections distinct from the divine essence. Indebted to Richard Cross, however, Radde‐Gallwitz here adjusts his view, distinguishing more firmly between the divine essence itself and our limited concepts. He draws upon the Platonic distinction between natural and conventional naming, which differ in their accounts of what makes words meaningful. Arguing that Gregory is a “naturalist,” he reads Gregory’s texts on divine simplicity in this light.     

Ressourcing the Fathers? A Critical Analysis of Catherine Mowry LaCugna's Appropriation of the Trinitarian Theology of the Cappadocian Fathers

Abstract:  Often as part of the so-called 'revival' in trinitarian theology, the Cappadocian Fathers are ressourced to justify a 'social' and 'relational' way of thinking about God's triuneness. The goal of this article is to explore this social trinitarian ressourcement of the Cappadocian Fathers by comparing the Cappadocians' theology to that of Catherine Mowry LaCugna, who claims the Cappadocians articulated a more fully trinitarian theology by emphasizing the plurality of the divine 'persons' as 'relations'. My conclusion is that the ontological and epistemological differences between LaCugna and the Cappadocians, coupled with the opposing purposes of their respective trinitarian theologies, create a discontinuity between the two projects that is too great for LaCugna to ressource the Cappadocians in any positive manner in her own trinitarian theology.     

ON THE VERY IDEA OF AN ONTOLOGY OF COMMUNION: BEING,RELATION AND FREEDOM IN ZIZIOULAS AND LEVINAS

The present article examines the theology of John Zizioulas with a view to understanding its coherence and viability for ecclesiology. Instead of treating his trinitarian theology, or his historical claims, I focus upon the basic themes of his personalistic ontology, especially the relationship between the ‘hypostasis’ and its ‘nature.’ I argue that Zizioulas's central concept of freedom rests upon an equivocation: he affirms both that freedom and being are identical, and that they are mutually exclusive. In conversation with the philosophy of Levinas, I further argue that Zizioulas's proposal, as an ontology of communion, falls prey to the same reduction of being to thought that forms the central tenet of Western conceptions of subjectivity. In conclusion, I argue that both of these problems trade on a basic inability to account for grace as the fundamental reality of communion. Throughout my basic concern is to inquire into just what function the category of ‘being’ has in Zizioulas's theology, and to point out its surprising obscurity.     

Divine Energies or Divine Personhood: Vladimir Lossky and John Zizioulas on conceiving the transcendent and immanent God

This essay explores a debate between two contemporary Orthodox theolo-gians, Vladimir Lossky and John Zizioulas, over how to adequately conceive the doctrine of the Trinity as an expression of the realism of divine-human communion, and hence, of the God who is transcendent and immanent. The essay critically analyzes the implications of Zizioulas's reworking of the patristic category of hypostasis . Zizioulas's theology is suggesting a paradigm shift in contemporary Eastern Orthodox theology insofar as it prioritizes hypostasis over energies for expressing the realism of divine-human communion. The implications of this study also extend to debates within contemporary trinitarian theologies over the adequacy of the concept of "person" for conceptualizing the Trinity.     

Five-year-old children's difficulty with false belief when the sought entity is a person

A total of 153 children (excluding those who erred on control questions), mainly 5 and 7 years of age, participated in two experiments that involved tests of false belief. In the task, the sought entity was first at Location 1 and then, unknown to the searching protagonist, it moved to Location 2. In Experiment 1, performance was well below ceiling in 5-year-olds when the sought entity was a person, and this contrasted with a task in which the sought entity was a physical object. Performance was especially inaccurate when the sought person moved of his or her own volition rather than when the sought person was requested to move by a third party. Interestingly, 5-year-olds were more likely to nominate Location 1 when asked where the searching protagonist would look first than when asked what he or she would do next. In Experiment 2, however, 5-year-olds also tended to nominate Location 1 following a question that included the word "first" even in a test of true belief--a patently incorrect response. Altogether, the results suggest that 5-year-old children have considerable difficulty with a test of false belief when the sought entity is a person acting under his or her own volition. This suggests that 5-year-olds' handle on states of belief is surprisingly fragile in this kind of task.     

Logotherapy in the Care of the Terminally Ill

SUMMARY

Logotherapy is very useful in dealing with a person with a terminal illness in that such a person often feels that life is meaningless. Viktor Frankl asserts that each person's life has a unique meaning even when the person is confronted with a terminal condition over which he/she seemingly has little control. It is the role of the logotherapist to help the person to discover that unique meaning within himself/herself. The logotherapist does not provide the meaning, but rather assists the person in discovering his/her own meaning. This article explores the various ways by which meaning may be discovered through the methods of logotherapy.     

The Structure of Attitudes Toward Persons Who Are Deaf: Emotions,Values, and Stereotypes

The relative effects of affect, cognition, and stereotyping on attitudes toward persons who are deaf were studied. Respondents (N = 175) were initially asked to list terms or phrases that described (a) a typical person who is deaf, (b) the feelings the respondent experienced when thinking of a typical person who is deaf, and (c) beliefs about how a typical person who is deaf either facilitates or blocks cherished values held by the respondent. Then, each respondent evaluated as positive or negative each of the terms or phrases he or she wrote down. The relative effects of personality variables and structural variables on prejudicial attitudes were also assessed. Affect and past experience figured prominently in respondents' attitudes toward people who are deaf. Explanations for these findings and the implications of these results for prejudice formation and reduction were explored, especially in light of the passage, implementation, and enforcement of the Americans with Disabilities Act.     

Visually discriminated behavior in a "blind" adolescent retardate

A 16-yr-old retarded male, diagnosed organically blind and treated by those around him as a blind person, was given practice in discriminating visual stimuli. After training, he responded with significantly better than chance accuracy in a choice situation in which stimuli were as small as 18 pt Futura Medium type. In addition, he was trained to look at the experimenter's eyes when instructed to do so. Control procedures revealed that it was the reinforcement contingency that functioned to establish and maintain eye contact. Eye contact with the experimenter generalized in a limited way to situations in which this behavior was not reinforced, though not to a neutral individual. When the boy was required to use visual cues to help himself in a cafeteria line, he soon emitted the necessary behaviors, where formerly he had been assisted by others. Resumption of assistance markedly decreased self-help, suggesting that continued use of any newly learned skills would depend on the response of the individuals in his environment. The boy also learned eating behavior that appeared to require the use of visual cues.     

Was Wittgenstein an Anti-Realist?

William Child has said that Wittgenstein is an anti-realist with respect to a person's dreams, recent thoughts that he has consciously entertained and other things. I discuss Wittgenstein's comments about these matters in order to show that they do not commit him to an anti-realist view or a realist view. He wished to discredit the idea that when a person reports his dream or his thoughts, or past intentions, the person is reading off the contents of his mind or memory. Reporting what one dreamt or recently thought is not like reporting what one has just read. The language is different, and the criterion of truth is different.
The anti-realist is able to explain why the reports of thoughts, for instance, are "guaranteed" to be true (PI II, 222) by stipulating that the character and existence of the past thought is constituted by an inclination to assert that one had that past thought so the assertion could not be false. This could not be Wittgenstein's view. What does "guarantee" the truth of such an assertion is the fact that the person himself is the principle authority on what he dreamt, thought, and intended, something which "stands fast" for us.
I next consider Crispin Wright's account of Wittgenstein's ideas about intentions and point out that his assumption that person always makes a judgement as to whether his action conforms to his intention is clearly false. And he is wrong in attributing to Wittgenstein the idea that an intention does not have a determinate content prior to its author's judgement about whether the action conforms to the intention, an idea that is obscure. If this were accurate, it would be a mystery why we do anything, or, at least, why our actions ever conform to our intentions.     

Correspondence Bias and American Sentiment in the Wake of September 11, 20011

This experiment examined correspondence bias associated with the expression of pro‐ or anti‐American sentiment in the months following September 11, 2001. Participants read a pro‐ or anti‐United States essay written by a person whose name was varied to suggest that he either was or was not a Muslim. Participants were informed either that the position taken in the essay had been chosen or assigned. Inferences made about the essay writer's true opinions demonstrated strong and consistent correspondence bias only when participants believed the essay writer was not a Muslim. When participants believed the essay writer was a Muslim, correspondence bias was diminished on one measure and disappeared completely on another. These findings are consistent with the notion that participants were concerned about rushing to incorrect conclusions about a Muslim target person. The strong correspondence bias exhibited by participants making judgments about a non‐Muslim is consistent with Gilbert and Malone's (1995) assertion that unrealistic expectations lead to correspondence bias.     

Effects of objective feedback and "single other" or "average other" social comparison feedback on performance judgments and helping behavior

In two studies, participants received positive or negative feedback about their performance on a verbal task and then provided hints to another person on a subsequent, different task. It was expected that participants would give more helpful hints after positive than after negative feedback but that this would be more apparent when the feedback was based on performance comparisons with the "average participant" than on comparisons with another person or an objective standard. This effect was expected to be mediated by judgments of one's performance on the first task. These predictions were supported. Participants seemed aware of the effect of feedback on their hint choices, and their hint choices did not alter their affect levels. Also, participants receiving comparative (single or aggregated target) feedback exhibited changes in self-ascribed importance of the performance domain. Implications for social comparison theory and self-evaluation maintenance theory are discussed.     

Activity, Passivity, Self-Denigration, and Self-Promotion: Toward an Interactionist Model of Interpersonal Dependency

ABSTRACT Although dependency in adults is inextricably linked with passivity and submissiveness in the minds of many theoreticians, clinicians, and researchers, evidence has accumulated which suggests that in certain situations, dependency is actually associated with high levels of activity and assertiveness. Three experiments were conducted to test the hypothesis that when a dependent person is concerned primarily with getting along with a peer, he or she will “self-denigrate” (i.e., will utilize strategies that ensure that a peer will be evaluated more positively than he or she is on a laboratory task), but when a dependent person is concerned primarily with pleasing an authority figure, he or she will “self-promote” (i.e., will adopt strategies that increase the likelihood that he or she will be evaluated more positively than a peer on a laboratory task). This hypothesis was supported in all three experiments. Theoretical implications of these findings are discussed, and an interactionist model of interpersonal dependency is briefly described.     

Morality and our self-concept

Conclusion One of the most important aspects of our lives is the conception which we have of ourselves. For the way in which we view ourselves fundamentally affects how we interact among others and, most importantly perhaps, how we think others should treat us. For instance, one will not expect others to regard one as having a high mathematical acumen if one. realizes that one's mathematical skills are very minimal. Again, one will not expect others to regard one as a talented artist if one realizes that one is not. And so on. What is more, not every person can rightly take him-or herself to be talented in this or that area. And given that this is so, what inevitably follows is that the self-esteem of some will be lower than the self-esteem of others, and rightly so. But if I have argued soundly in this essay, we have seen that there is a respect in which no person rightly thinks less of him-or herself vis à vis any other person. For each person, it has been shown, is deserving of fair treatment in virtue of the fact that he or she is a person. I have called the sense of worth which corresponds with having this conviction self-respect. Whatever a person's abilities are, whatever a person's moral character is like, he should not lose sight of the fact that he is deserving of fair treatment in any case. The social institutions of a society are fairly arranged, I have argued, when they are conducive to persons having this conviction.Little has been said on the connection between morality and our self-concept. And if anything, I have only touched the surface of what needs to be said.

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Effects of Anticipated Interaction,Sex, and Homosexual Stereotypes on First Impressions1

The effects of anticipated interaction on liking were examined, with the person being evaluated sometimes being presented as a member of a negatively stereotyped group. The stereotype studied was that associated with male homosexuals. The standard effect of anticipated interaction causing increased liking was obtained when females rated either a homosexual or a non- homosexual male and when males rated a nonhomosexual male. When males anticipated interacting with a homosexual male, however, they rated him less favorably than did males who did not anticipate interacting with him. It was also found that both males and females liked the stimulus person less and attributed stereotypic traits to him more when he was homosexual than when he was not. These latter effects were stronger for males than for females.     

Determinants of perceived choice,number of options,and perceived time in making a selection

An experiment was conducted to investigate the effects of number of choice options and perceived time taken to make a selection upon perceived choice. College students were asked to make a selection from a set of options which varied in numerosity; after making their selection, they were given information which varied their perception of time in making the selection. As predicted, perceived choice was found to be greater (1) the greater the number of options when a person perceived that he had taken a relatively short time; (2) if the selection involved a moderately large number of options than if it involved either a small or a very large number when a person perceived that he had taken a relatively long time; (3) the longer the time a person thought he had taken, except when the selection involved a very large number of options-in which case, perceived choice was greater the shorter the perceived time. The experiment also provided evidence about the relationship between perceived choice and perceived competence.     

Moral Taint: On the Transfer of the Implications of Moral Culpability

Suppose two people are about to drown. We are in a position to save only one, so the other will have to die. One of the two has just culpably killed an innocent person, but has no intention of killing anybody else and there is no reason to expect that he will. Everything else being equal, should we give them an equal chance of being saved by flipping a coin? In this paper I argue that we should not. I argue that the implications of a person's moral culpability for (recent or prospective) harm to a particular victim should transfer to other conflict situations in which the wrongdoer might find him or herself. This requires establishing the extent to which a person's contributing to harming another person — and his moral culpability for that harm — impinges on our decision making in situations where it is possible only to assist either the wrongdoer or some other person that is not his victim.