Transformations of the Sacred in Contemporary Chicana Culture

Abstract

Focusing on the transformation of the sacred icon La Virgen de Guadalupe into a secularized and sexualized modern woman in illustrations by Yolanda M. López and Ester Hernández, the rearticulation of ex-votos in Sandra Cisneros's short story ‘Little Miracles, Kept Promises’, and the development of a lesbian form of spirituality in Ana Castillo's Massacre of the Dreamers, this essay argues that it is the tradition of syncretism and cultural hybridization within the folk version of Mexican Catholicism and its concomitant propensity toward the deconstruction of binary oppositions (such as colonizer versus colonized; male versus female; body versus soul; sexuality versus spirituality) that forms the basis for many of the feminist revisions, reinterpretations, and transformations of Catholic figures, motifs and texts in contemporary Chicana art.     

Team Spirit,Team Chemistry,and Neuroethics

Abstract

This paper examines the phenomenon of team spirit from a neurobiological point of view. It argues that ethical judgment should be involved in understanding and evaluating the idea. Adopting a liberal individualist point of view helps us understand the phenomenology of team spirit, while also helping us to articulate a critique of communitarian approaches that celebrate the sort of de-individuation that occurs in team spirit. The paper recognizes further complexity in terms of cross-cultural issues, as well as the tendency to toward reductionism. It concludes by imagining a thought experiment involving chemically enhanced team spirit, which shows how our larger ethical framework helps us evaluate possible responses.     

Enigmatic Bayle

The subject of this article is Herder’s unique conception of the soul-body relationship and its divergence from and dependence on Leibniz. Herder’s theory is premised on a rejection of the windowlessness of monads in two important respects: interaction between material bodies (as gleaned from Crusius and Kant) and interaction between the soul and body. Herder’s theory depends on Leibniz insofar as it agrees with the intimate connection Leibniz posits between the soul and the body, as his epistemology demonstrates, with, however, the significant modification that the connection is real. Herder transforms the Leibnizian rehabilitation and use of substantial forms to develop a double-conception of the human soul as both thinking substance and substantial form: the soul, qua thinking substance, needs a body through whose senses it can interact with, and acquire knowledge of, the external world; the soul, qua substantial form, constructs itself this material body by harnessing the forces of attraction and repulsion. Herder’s theory provides an alternative to other contemporary accounts of the soul-body relationship, especially Kant’s, which start from the problem of relating two distinct substances. His unique and original reconciliation of the modern dichotomy of spirit and matter, via his connecting of Leibniz’s realms of final and efficient causes, is of great significance for the rise of German Idealism.     

The Nature of Evil

Abstract

We readily claim that great moral catastrophes such as the Holocaust involve evil in some way, although it' not clear what this amounts to in a secular context. This paper seeks to provide a secular account of what evil is. It examines what is intuitively the most plausible account, namely that the evil act involves the production of great suffering (or other disvalue), and argues that such outcomes are neither necessary nor sufficient for an act to be evil. Only an appeal to distinctive patterns of motivation, so it is argued, will allow us to accommodate our intuitionsabout which acts are evil, and hence will provide an adequate account of the nature of evil.     

Queering gender: anima/animus and the paradigm of emergence

An exploration into the world of the queer others of gender and sexuality moves us beyond the binary opposition of male/masculinity and female/femininity in our understanding of gender and expands the meaning of gender and sexuality for all humans. A revision of Jungian gender theory that embraces all genders and sexualities is needed not only to inform our clinical work but also to allow us to bring Jungian thought to contemporary gender theory and to cultural struggles such as gay marriage. The cognitive and developmental neurosciences are increasingly focused on the importance of body biology and embodied experience to the emergence of mind. In my exploration of gender I ask how gender comes to be experienced in a developing body and how those embodied gender feelings elaborate into a conscious category in the mind, a gender position. My understanding of emergent mind theory suggests that one's sense of gender, like other aspects of the mind, emerges very early in development from a self-organizing process involving an individual's particular body biology, the brain, and cultural environment. Gendered feeling, from this perspective, would be an emergent aspect of mind and not an archetypal inheritance, and the experiencing body would be key to gender emergence. A revised Jungian gender theory would transcend some of the limitations of Jung's anima/animus (A/A) gender thinking allowing us to contribute to contemporary gender theory in the spirit of another Jung; the Jung of the symbolic, the mythic, and the subtle body. This is the Jung who invites us to the medial place of the soul, bridging the realm of the physical body and the realm of the spirit.     

Movement experience (ME): A context of inquiry for professional development

Abstract

This article advocates the incorporation of a model for learning witnessing and moving to explore authenticity¹ as it unfolds through and within the nonverbal language of the body, into the initial education and ongoing professional development of psychotherapists and psychoanalysts, regardless of the school of thought they follow. It argues for the expansion of the verbal/intellectual focus in professional educational experience, to include a focus on Movement Experience (ME) ‐ a context of inquiry, a process which can teach us of presence and clarity, and may lead to an unfolding of the Self and of self‐knowledge, that rest in the wisdom and the mystique of the human existence as body and movement becomes conscious. It presents a working model as a tool for raising self‐awareness, and for reflection in‐action and on‐action (movement supervision). In Movement Experience (ME)² and Authentic Movement (AM)³ participants consciously engage in a heuristic act, in the search, and re‐search, for a deeper understanding of the meaning of experience. A personal journey toward professional growth and development.     

Hamlet and the Soul-Sleepers

ABSTRACT

The article argues that the soliloquy, ‘To be, or not to be,’ in Shakespeare’s Hamlet is informed by soul-sleeping: the belief that on its separation from the body at death, the soul enters an unconscious state typically described as sleep or a sleep-like stupor, in which it remains until wakened and joined with the resurrected body, and then assessed at the Last Judgment. The doctrine was advocated in some of Luther’s works of the 1520s and 1530s and found acceptance among some early English Protestants, but was destined to be repudiated by later Protestant orthodoxy, and was universally condemned by mainstream Protestant thinking of Shakespeare’s day. The article surveys the history of this heterodoxy in England, demonstrates its continuing significance in the late-sixteenth and early-seventeenth century, elucidates the references to the doctrine in Hamlet’s soliloquy, and discusses their relevance to the broader understanding of the religious subtext of the play.     

Men,Muscles and Zombies: A Partial Response to Michelangelo Signorile

Abstract

This article reflects upon the way in which religious paradigms are used to analyse the cult of masculinity in Michelangelo Signorile's ‘report’ on gay culture. Boisvert argues that the discourse used by Signorile reduces religion to cultic behaviour and confirms stereotypes of gay culture as unhealthy and hedonistic. The sort of gay self-critique employed by Signorile seeks to contain the religious impulses Boisvert believes are inherent within gay sexuality; an eroticism that in its defiance and excess opens gay men to the touch and kiss of the ‘ineffably holy’.     

TO HAVE DONE (TRULY) WITH METAPHYSICS

One cannot consider the future of continental philosophy without accounting for its specific “hermeneutic situation.” It seems to us that the state of continental philosophy today returns us to metaphysics and to the possibility of truly having done with it. Continental philosophy, in reality, does not cease to live metaphysically, because by asserting the end of metaphysics, it still continues to think according to the topos of the here‐and‐now and the beyond: that which seeks the ruin of the heavens continues to obsess over the heavens; the cult of immanence can only understand itself in opposition to the other world, therefore in constant reference to it; insufficiently radical, the critique, in the words of Karl‐Otto Apel, is but an “inverted metaphysics.” Our inversions of the for and against (the sensible vs. the intelligible, the body vs. the soul, the empirical vs. the transcendental, and more recently, the multiple vs. the one) still belong to the landscape of metaphysics. How do we imagine what comes after metaphysics? Can philosophy think according to a topos other than the one of the world above and the world below? Can it respatialize itself in a new way? Put more precisely, can we accept what science tells us about the world and about humanity in any other way than as the deposing of the other world? Can science provide us with anything other than weapons against metaphysics; in other words, can science give us anything other than metaphysics? As a response to these questions, we imagine an alternative scenario tied to the (scientifically attested) fact of our animal origin. Our animal origin can be, for philosophy and more specifically for phenomenology, the chance for a new beginning. But it can do so only on the condition that it does not follow the current method of evolutionary psychology. If it is true that we can be metaphysicians while being reductionistic, because we thus preserve the “old schema,” then evolutionary psychology is today, in virtue of its very reductionism, one of the more metaphysical currents of thought. Conversely, if phenomenology decides to face the fact of evolution and to confront its estrangement, we think that it possesses all the resources to invent a new intellectual landscape.     

Schopenhauer on Christ,Suffering and the Negation of the Will

ABSTRACT

This paper seeks to illuminate Schopenhauer’s notion of the negation or denial of the will by investigating the figure of the saint within his philosophy. We argue that various discussions in Schopenhauer’s works of the possible role of Christ as exemplar reveals an underlying Christological understanding of self-denial as a model for the saint. The connection between Schopenhauer’s approach to Christ and Kant’s Christology in Religion within the Bounds of Mere Reason is also explored. We note how Schopenhauer builds on the Kantian demythologization of the Incarnated Christ in order to uncover the moral and existential spirit that underlies Christianity. In addition, we outline how a recognition of the symbolic importance of Christ for Schopenhauer suggests features of the denial of the will that have been overlooked in the literature, involving the intellectual transcendence of suffering through the cultivation of a state of emotional unresponsiveness. It is argued that this reflects a deeper connection between Schopenhauer’s philosophy and Christian thought than is often recognised.     

Gender congruence and body satisfaction in nonbinary transgender people: A case control study

Abstract

Background: Binary transgender people access gender affirming medical interventions to alleviate gender incongruence and increase body satisfaction. Despite the increase in nonbinary transgender people, this population are less likely to access transgender health services compared to binary transgender people. No research has yet understood why by exploring levels of gender congruence and body satisfaction in nonbinary transgender people.

Objective: The aim of this study was to compare levels of gender congruence and body satisfaction in nonbinary transgender people to controls [binary transgender people and cisgender (nontrans) people].

Method: In total, 526 people from a community sample in the UK took part in the study (97 nonbinary, 91 binary, and 338 cisgender identifying people). Participants were asked to complete an online survey about gender congruence and body satisfaction.

Results: There were differences in gender congruence and body satisfaction between nonbinary and binary transgender people. On sex-specific parts of the body (i.e., chest, genitalia, and secondary sex characteristics), nonbinary transgender people reported significantly higher levels of gender and body satisfaction compared to binary transgender people. However, there was no difference in congruence and satisfaction with social gender role between the two transgender groups (nonbinary and binary). Cisgender people reported significantly higher levels of gender congruence and body satisfaction compared to transgender people (nonbinary and binary).

Conclusions: There are differences in gender congruence and body satisfaction between nonbinary and binary transgender people. Nonbinary individuals may be less likely to access transgender health services due to experiencing less gender incongruence and more body satisfaction compared to binary transgender people. Transgender health services need to be more inclusive of nonbinary transgender people and their support and treatment needs, which may differ from those who identify within the binary gender system.     

Prophetic Words for Psychologists: Particularity,Ethics and Peace

This essay seeks to consider the implications of the prophetic voice of Abraham Joshua Heschel. We argue that Heschel’s work offers important correctives to some of modern psychologies’ universalizing and reductive assumptions and activities. Specifically, we show that Heschel argues for an anthropology characterized by particularity, with a unique emphasis on the person’s standing in relation to God. Relatedly, we show how Heschel’s understanding challenges us to recognize that ethics is to precede ontology. Lastly, this primacy of ethics leads to a prophetic challenge toward becoming people of peace, systemically as well as individually. We conclude by applying Heschel’s admonishment to recent, specific activities of injustice and violence within the field of psychology. Heschel’s arguments are reviewed in a spirit of ecumenism, to pursue the ends of peace as a profession and as a society.

Pragmatism and revisionism: James's conception of truth

Abstract

The paper argues that James's conception of truth is non‐revisionist, that is, it sanctions common use of the notion of truth, but criticizes foundation‐alist philosophical accounts of that notion. This interpretation conflicts with traditional interpretations of James such as Russell's and Moore's, and contemporary interpretations such as Dummett's, all of which are revisionist. To the extent that objections raised against James's pragmatism depend on such revisionist reading, this paper constitutes a defence of James. The paper argues, further, that non‐revisionism distinguishes James from logical positivism and contemporary verificationism, and that James seeks to defend rather than renounce metaphysics. On this issue the paper disagrees with Rorty, who ascribes to James an extreme anti‐metaphysical stance.     

Soul in the world: symbolic culture as the medium for psyche

Whilst the loss of a sense of living connection with the material world is mainly associated with the scientific revolution in seventeenth century Europe, it can be traced back to Plato's introduction of a hierarchy between soul and body. Jung's attempted solution to this – esse in anima – is ingenious but maintains the Cartesian split by which the aliveness of the world is reduced to a projection of psychic forces (the archetypes). An alternative approach is proposed, rooted in the Aristotelean emphasis on practical activity that sees the soul as a function of our way of being in the world. Human cognition is extended and distributed by our social and material engagement with the world, especially via collective representations whose symbolic character is constitutive of the reality of the world in which we live. Despite the dominance of ‘scientific Cartesian’ representations in the modern Western world, there remain numerous instances of participation mystique that cannot be captured by the Cartesian notion of projection. These indicate an opening to ways of being in the world that may lead us out of the impasse of the Cartesian matrix.     

KNOWING OURSELVES AS EMBODIED,EMBEDDED, AND RELATIONALLY EXTENDED

What does it mean to know oneself, and what is the self that one hopes to know? This article outlines the implications of an embodied understanding of persons and some aspects of the “self” that are generally ignored when thinking about our selves. The Cartesian model of body–soul (or body–mind) dualism reinforces the idea that there is within us a soul, or self, or mind that is our hidden, inner, and real self. Thus, the path to self‐knowledge is introspection. The alternative view is that persons are embodied (entirely physical creatures), embedded (formed by our physical and social environment), and at times extended (cognitively soft‐coupled to artifacts or other persons). This article emphasizes the bodily, active, contextual, relational, often simulated, and sometimes extended nature of the selves that we are, and that we hope to know.     

Sense in Competing Narratives of Secularization: Charles Taylor and Jean-Luc Nancy

In this article, using the recent work by Charles Taylor in A Secular Age as my point of departure, I will argue that Jean-Luc Nancy enables us to think past the competing binary of atheistic and religious experience and allows us to surpass the present narratives of secularism. In A Secular Age, Taylor himself seeks a middle ground between atheism and religion, arguing that it is possible to open ourselves to the cross-pressures of modern existence that find us caught between scientific atheism and a need for spiritual and religious guidance. Here, Taylor finds a way of picturing ourselves within a secular age, remaining faithful to scientific rationalism, but still open to religion and a sense of a higher good. However, as I shall demonstrate, in his thesis Taylor misrepresents the Continental philosophical tradition (particularly Nietzsche and post-structuralism) that has itself sought to understand these cross-pressures of existence. Taking this misrepresentation, and specifically his reductive and colloquial analysis of Nietzsche, Camus, and Derrida, as my point of departure, I provide an alternative manner of thinking through the work of these writers, one that leads to a detailed analysis of Jean-Luc Nancy and his project the deconstruction of Christianity. In this analysis I argue that Nancy provides a manner of thinking that remains open and allows an experience of freedom, without seeking to close that sense of openness with explanation, nor maintaining that sense of openness with a conception of the divine.     

The Spirituality of Human Consciousness: A Catholic Evaluation of Some Current Neuro-Scientific Interpretations

Catholic theology??s traditional understanding of the spiritual nature of the human person begins with the idea of a rational soul and human mind that is made manifest in free will??the spiritual experience of the act of consciousness and cause of all human arts. The rationale for this religion-based idea of personhood is key to understanding ethical dilemmas posed by modern research that applies a more empirical methodology in its interpretations about the cause of human consciousness. Applications of these beliefs about the body/soul composite to the theory of evolution and to discoveries in neuroscience, paleoanthropology, as well as to recent animal intelligence studies, can be interpreted from this religious and philosophical perspective, which argues for the human soul as the unifying cause of the person??s unique abilities. Free will and consciousness are at the nexus of the mutual influence of body and soul upon one another in the traditional Catholic view, that argues for a spiritual dimension to personality that is on a par with the physical metabolic processes at play. Therapies that affect consciousness are ethically problematic, because of their implications for free will and human dignity. Studies of resilience, as an example, argue for the greater, albeit limited, role of the soul??s conscious choices in healing as opposed to metabolic or physical changes to the brain alone.