Behind Our I’s: Grief and Loss in the Poetry of Li-Young Lee

This article uses Kenneth R. Mitchell and Herbert Anderson’s (1983) six modalities of grieving as presented in Donald Capps’ (1993) The Poet’s Gift to bring a pastoral theological perspective to bear on Li-Young Lee’s Behind My Eyes (2008), a collection of thirty-nine poems. In specifically focusing on Lee’s poem “To Hold,” it makes the case for a seventh grieving modality, that of preemptive loss. Employing Mitchell and Anderson’s distinction between faithful and unfaithful grieving, it argues that preemptive loss is an unfaithful form or expression of grieving, and notes the irony and sadness in this regard, as this unfaithful response to grief is informed by what is widely considered to be a faithful Judeo–Christian perspective, rooted in the inescapable sinfulness of humanity.     

The limits of definition: Gadamer’s critique of Aristotle’s ethics

ABSTRACT

There is a recent scholarly trend drawing similarities between Aristotle’s conceptions of ethics and demonstrative science. One such similarity has become widely and rightly recognized: for Aristotle both ethics and demonstrative science seek essential definitions of phenomena. The task of the paper is to show that German philosopher and classicist Hans-Georg Gadamer not only prefigured this interpretative trend, he also identified a problematic feature of Aristotle’s method so construed. The problematic feature is semantic. For Aristotle essential definitions must consist of univocal terms, but such univocity cannot be maintained if the definienda and definientes are concepts to be usefully employed in everyday ethical judgements. Gadamer therefore points out a problematic tension in Aristotle’s ethics. On the one hand, ethical inquiry should have practical application, but, on the other hand, the semantic assumptions underlying inquiry imply that it cannot.     

Somatic Apprehension and Imaginative Abstraction: Cairns’s Criticisms of Schutz’s Criticisms of Husserl’s Fifth Meditation

Dorion Cairns correctly interprets the preconstituted stratum of Edmund Husserl’s Fifth Cartesian Meditation to be the primordial ego and not the social world, as was thought by Alfred Schutz, who considered Husserl to be insufficiently attentive to the social world’s hold upon us. Following Cairns’s interpretation, which involves recovering and reconstructing strata that may never exist independently, one better understands how the transfer of sense “animate organism” involves automatic association, or somatic apprehension. This sense-transfer extends to any animate organism, not just humans, and draws on extensive unreflected-upon similarities despite the distinctive fact that the other’s body is never given to oneself as is one’s own. Following Cairns’s interpretation, one can also understand the second epoché as an imaginative, reconstructive abstraction rather than as an example of failed ascesis. Consequently, Husserl appears as less intellectualized in his approach to empathy than often thought to be and more confident in the phenomenologist’s capacity to imagine and attend selectively to experience.     

Beyond sympathy: Smith’s rejection of Hume’s moral theory

Adam Smith’s Theory of Moral Sentiments (TMS) has long been recognized as importantly influenced by, and in part responding to, David Hume’s earlier ethical theory. With regard to Smith’s account of the foundations of morals in particular, recent scholarly attention has focused on Smith’s differences with Hume over the question of sympathy. Whilst this is certainly important, disagreement over sympathy in fact represents only the starting point of Smith’s engagement with – and eventual attempted rejection of – Hume’s core moral theory. We can see this by recognizing the TMS’s account of moral foundations as predicated upon a rejection of Hume’s distinction between the natural and artificial virtues. Smith is in turn revealed as generating a major break with Hume – a break which, if based on a superior theory of moral foundations (as Smith thought it to be) has important consequences for how we treat Smith and Hume in both the history of philosophy and contemporary moral theory.     

Parents’ Grief in the Context of Adult Child Mental Illness: A Qualitative Review

Research indicates that parents and other family members often grieve their child or relative’s mental illness. This grief appears resultant from a profound sense of loss, which has been described as complicated and nonfinite (e.g., Atkinson in Am J Psychiatry 151(8):1137–1139, 1994; Davis and Schultz in Soc Sci Med 46(3):369–379, 1998; Jones in Br J Soc Work 34:961–979, 2004; MacGregor in Soc Work 39(2):160–166, 1994; Osborne and Coyle in Couns Psychol Q 15(4):307–323, 2002; Ozgul in Aust N Z J Fam Ther 25(4):183–187, 2004; Tuck et al. in Arch Psychiatric Nurs 11(3):118–125, 1997). This paper reviews existent research in this emerging field, with a focus on parents’ grief experience in relation to their adult child’s mental disorder. Studies that explore parents’ and family members’ grief, using both qualitative and quantitative methodologies, are considered. Research evidence for the association between parents’ and family members’ grief and other outcomes are discussed. Findings concerning the prediction of grief in parents and family members who have a child or relative with a mental disorder will be reviewed. Finally, this paper considers methodological and theoretical issues associated with existent research and presents options for further study.     

Knowing One’s Own Self: An Analysis of Vivekananda’s Approach to One’s Identity

A successful declaration of one’s identity in saying “ahaṃ Brahmāsmi” is a result of knowing one’s own self as indistinguishable from Brahman. The non-difference between oneself and the Brahman is one’s true identity, and it goes without saying, knowledge of one’s true identity constitutes the correct knowing of one’s own self. That the said non-difference is upheld by vedānta, and we need to put this ideal non-difference into practice is the crux of Vivekananda’s practical vedānta. Vivekananda gives certain reasons for the practicability of vedānta. This paper’s part I is an exposition of Vivekananda’s practical vedānta, focussing on those reasons for practical vedānta and orienting each towards an analytical understanding. In part II, a linguistic analysis of Vivekananda’s approach to one’s identity has been carried out after introducing J. Hintikka’s interpretation of Descartes’ “I think, therefore, I am” and G. Misra’s interpretation of sat (existence, reality or being) cit (consciousness, knowledge or cognition) ānanda (bliss, intense happiness or felicity). The latter’s interpretation displays a positivist’s linguistic analysis of vedānta, whereas the former’s does a speech act theorist’s analysis of Descartes’ cogito principle. The present analysis indicates that practical vedānta can be read in the light of analytic philosophy and Vivekananda’s approach to one’s identity can be understood in terms of speech acts.

     

Ethical Lessons from Heidegger’s Phenomenological Reading of Kant’s Practical Philosophy: Heideggerian Revision of Kant’s Justification of Morality*

ABSTRACT

In The Essence of Human Freedom, Heidegger suggests that Kant’s idea of pure will and Heidegger’s own idea of resoluteness are rooted in the same experience of demand from our own essence. This experience can unfold, I argue, through twofold self-understanding: first, the primordial self-understanding on the existentiell level that results in the indefiniteness of pure will (or resoluteness), as Heidegger’s phenomenological reading of Kant (or his own existential analysis) presents; and second, the practical self-understanding on the rational level that results in the principle of morality, as Kant’s Groundwork of the Metaphysics of Morals demonstrates. Based on this approach, if we accept Heidegger’s phenomenological interpretation of pure will but do not follow his rejection of the categorical imperative formulas, we can achieve a Heideggerian revision of Kant’s original justification of morality while avoiding Kant’s problematic assumption that the authentic self belongs to the intelligible realm.     

Everything is under control: Buber’s critique of Heidegger’s magic

International Journal for Philosophy of Religion - As part of a religiously-oriented analysis, Martin Buber associates Martin Heidegger’s later philosophy with magic. The present article is...     

Living at Risk: The Sibling’s Perspective of Early-Onset Alzheimer’s Disease

Early-onset Alzheimer’s disease (EOAD) is an increasingly diagnosed condition and is associated with genetic risk factors. This is one of the first studies exploring the lived experience of siblings of individuals with EOAD. We used structured questionnaires and semi-structured interviews to assess a broad range of siblings’ experiences with and beliefs about EOAD, including knowledge, perceptions of personal risk, level of worry, and effects on life decisions. Participants (n = 24) were predominantly female (62.5%) and middle-aged (mean = 56.8 years; range 37–83). When asked about risk factors, genetics was cited most frequently (62.5%). Several potential means of reducing AD risk were endorsed, with 54% reporting engagement in behaviors for this purpose (e.g., keeping mentally active). Participants ranged widely in their perceived personal risk of AD (range: 0–100; mean = 35.6%), with higher perceived risk associated with worry about AD (p < 0.01). Understanding siblings’ experiences with EOAD can inform how genetic counselors and healthcare professionals work with this population to facilitate risk communication and decision-making about testing and healthcare.     

Images of Women’s Sexuality in Advertisements: A Content Analysis of Black- and White-Oriented Women’s and Men’s Magazines

This article represents an analysis of the sexual images of women in magazine advertisements. I examined advertisements in Black- and White-oriented, mens and womens magazines to compare the images of womens sexuality that are constructed for each specific audience. Over 600 images of women were analyzed based on seven dimensions, including function/role, relative function/authority, physical/body position, relative size/height, character traits, body view, and physical characteristics. The images of womens sexuality vary depending on the race of the intended audience and the race of the women in the advertisements. Advertisements for White audiences portray women in roles and with characteristics that suggest dependency and submissiveness, whereas advertisements for Black audiences portray women as independent and dominant. I also found that White women are objectified much more than Black women are.     

Grief in two guises: ‘Mourning and melancholia’ revisited

¹ 1. A version of this paper was given at the Institute of Psychoanalysis Conference: ‘Mourning and Melancholia through the Life Cycle’, London, 1998. This paper is a re-reading of Freud’s classic paper. The themes of mourning and melancholia are viewed in relation to children and adolescents with illustrations from case histories. Mourning is interpreted in a broader sense: not only as grief (both expectable and traumatic) but as a response to the developmental process itself as phases of childhood are shed and an emerging newer identity is assumed. The author argues that Freud’s paper left the way open to make a number of further distinctions of the processes involved within melancholia.     

Nebbiosi’s Third: A Discussion of Gianni Nebbiosi’s “The Smell of Paper”

Gianni Nebbiosi’s clinical paper is discussed as music to the hammer of the commentator’s ear. Three overlapping points are presented. The first centers on Nebbiosi’s tone of voice with his analysand Teresa. The second point is about music and psychoanalysis. The final point is about Nebbiosi’s free association to Beethoven’s Third Symphony.     

The local problem of God’s hiddenness: a critique of van Inwagen’s criterion of philosophical success

In regards to the problem of evil, van Inwagen thinks there are two arguments from evil which require different defenses. These are the global argument from evil—that there exists evil in general, and the local argument from evil—that there exists some particular atrocious evil X. However, van Inwagen fails to consider whether the problem of God’s hiddenness also has a “local” version: whether there is in fact a “local” argument from God’s hiddenness which would be undefeated by his general defense of God’s hiddenness. This paper will argue that van Inwagen’s present account contains no implicit response to the “local” argument from God’s hiddenness, and, worse, the “local” argument brings to the fore crucial inconsistencies in van Inwagen’s account. These inconsistencies concern van Inwagen’s criterion for philosophical success—his methodological use of an “ideal audience” in an ideal debate—and a crucial premise in his argument: namely, that people who do not believe in God are culpably deceiving themselves regarding the manifest presence of God. These considerations will be a platform for my arguing that the failures of van Inwagen’s account amount to his ignoring the extra-rational, concrete aspect of grasping “spiritual propositions”—propositions which, in order to be affirmed, require the full self-understanding which precipitates out of the mind, body, and will of a particular existing individual.     

Apotheosis of actuality: Kierkegaard’s poetic life

By way of an interaction with Kierkegaard’s Point of View, this paper attempts to show the extent to which Kierkegaard’s Repetition was a poetic repetition of his own life. By comparing several of his published texts with journal entries and letters to friends, this paper traces the extent and degree of Kierkegaard’s poetic reflection and corresponding lack of existential immediacy. At its most extreme, this paper argues that Kierkegaard did not really exist in the typical sense of the term; or, more precisely, that he only existed as a poetic repetition, an apotheosized ideal. Kierkegaard lived only insofar as he wrote himself into poetry.