The Study of Western Postmodern Philosophy of History in China in the Four Decades of Reform and Opening Up

In the 1960s and 1970s—as structuralism, post-structuralism, and literary criticism seeped into history—the “linguistic turn” or “narrative turn,” leading to what is known as postmodern philosophy of history, took place in Western philosophy of history. In the past forty years of reform and opening up to the outside world, and especially in the most recent two or three decades, Chinese research on Western postmodern philosophy of history has proceeded from overall review to in-depth research, and then on to reflection, criticism, and even transcendence. Neither the rethinking of historical objectivity and rationality nor the reconstruction of convictions about historical reason can work without the profound insights or theoretical tensions of postmodern philosophy of history.     

“The Lost Foundation”: Kristeva's Semiotic Chora and Its Ambiguous Legacy

The aim of this essay is to reclaim Kristeva's concept of the semiotic chora by re‐inscribing it as an intervention in the context of two important postmodern debates. The first debate relates to the philosophical problem of “the beginning before the Beginning.” The second concerns the necessity and possibility of mediation between incommensurable entities: the “demonic” and the social, desire and the Law, material production and representation. I contend: (1) that the introduction of the chora in RPL is part of Kristeva's effort to restore the legacy of a materialist economy of the beginning, as this is glimpsed in Plato's Timaeus from which Kristeva borrows her controversial term; and (2) that the chora constitutes an attempt on Kristeva's part to explore a third space of ambiguous relationality in the context of which our transcendence to the “demonic” lies less “beyond us” than “in‐between.”     

“They Go Too Far”: Reply to Review Essays by Lewes and O'Connor

Kenneth Lewes and Noreen O'Connor share little common ground in their discussions of Lesbian Lives. They agree that it represents, in Lewes's words, “important trends in psychoanalysis and more general intellectual discourse” (“the developing discourse on homosexuality, the ascendancy of feminist ideas within psychoanalysis, … the shift … from classical drive theory to … more … relational approaches, and the influence of postmodern social and literary thought”). But whereas O'Connor welcomes a text she sees as offering “critiques of traditional psychoanalysis's binary theorising of gender and sexuality,” Lewes finds that Lesbian Lives presents “certain questions and difficulties, especially to those who, like myself, espouse theoretical and political allegiances quite different from them.” This article responds to several of Lewes's distortions and misreadings, including his allegations that the authors believe they can “conduct therapy without theory or value” and that they “insist on the essential sameness of people who are heterosexual and homosexual.” Lewes also wrongly attributes to the authors a simplistic belief in “sexual fluidity” and the “multiplicity of selves.” Instead, the text of Lesbian Lives in various ways encourages psychoanalysis to incorporate into its developmental models what it has learned clinically about the multiple dimensions of subjective experience.     

Abandoning The Performance Narrative: Two Women's Stories of Transition from Professional Sport

Despite its potential to illuminate psychological processes within socio-cultural contexts, examples of narrative research are rare in sport psychology. In this study, we employed an analysis of narrative to explore two women's stories of living in, and withdrawing from, professional tournament golf gathered through life history interviews conducted over 6 years. Our findings suggest that immersion in elite sport culture shaped these women's identities around performance values of single-minded dedication to sport and prioritization of winning above all other areas of life. When the performance narrative ceased to “fit” their changing lives, both women, having no alternative narrative to guide their personal life stories, experienced narrative wreckage and considerable personal trauma. They required asylum—a place of refuge where performance values were no longer paramount—to story their lives around a relational narrative that reinstated a coherent identity while providing meaning and worth to life after golf.     

FINDING ROTHKOWITZ: THE JEWISH ROTHKO

While Mark Rothko's canvases are renowned for their rich, monumental expanses of colour, he has insisted that his paintings should be appreciated on more than an aesthetic level. “The people who weep before my pictures,” he commented in 1956, “are having the same religious experience I had when I painted them.” While various critics and scholars have recognized the importance of this remark, just what Rothko meant by “religious experience” has been highly contested. In this article I will argue that Rothko's Jewish identity—informed by his experiences in Russia and New York—influenced his understanding of “religious experience” in subtle but powerful ways. I will not attempt to spot a raft of Jewish symbols and references in Rothko's work, an endeavour that has yielded spurious results in previous studies. Instead, I will examine Rothko's sense of “religious experience” as an evolving concept in his thought and painting; a process which finds its culmination in the Rothko Chapel, a space informed but not defined by the artist's Jewishness.     

Voice of responsibility: Dahlia Ravikovitch's ‘Egla ‘Arufa (Felled Heifer)

In a cycle of poems, Sugeyot beyahadut bat zemanenu, “Issues in Contemporary Judaism,” Dahlia Ravikovitch protests against human suffering and fatalities that occur during war and conflicts of attrition involving Israel's indigenous peoples and contiguous populations. Among the poetry, ‘Egla ‘arufa, with its cryptic title and densely encoded contents, requires textual “demystification” for its central message to be heard. First, this article identifies the most crucial pair of Hebrew sources underlying this poem and discusses their intertextual influence and the transition between them for an enriched reading. Second, through textual analysis this study applies a postmodern literary poetic – a “hermeneutic lag” – to a unique dynamic in the dimensions of the writing. In general, I relate to selected poems by Dahlia Ravikovitch as self-portraits, and regard “Felled Heifer” as an abstract figuration of the voice of the speaker: the voice of responsibility.     

A Contemporary View of Some of Joseph Sandler's Key Concepts

Three of Sandler's seminal papers—“The Background of Safety” (1960a), “The Concept of the Representational World” (1962), and “Countertransference and Role Responsiveness” (1976)—are scrutinized and discussed to explore the evolution of his thinking over some 40 years. His early insistence on the importance of feeling states and intrapsychic mechanisms and processes, especially those relating to internal objects and internal object relationships, are emphasized as well as the interactions and complementary relationship between theoretical formulations and clinical findings, as exemplified in his research activities in the Index Department of the Anna Freud Centre in London and in his paper on countertransference and role responsiveness. Interrelationships with other concepts, both clinical and theoretical, show up in Sandler's work as well as that of other eminent authors up to the present time, and similarities in conceptualizations are highlighted. Sandler's continuous efforts to clarify psychoanalytic concepts and to integrate differing psychoanalytic conceptualizations and models are illustrated by references to and quotations from the salient papers.     

On the Importance of Being (Earnestly) Hybrid—Or,Qualms of a Quasi-Postmodernist: Commentary on Paper by Susan Fairfield

Dr. Fairfield makes a strong case that contemporary analytic theorists fail to live up to their apparent aspiration to present a thoroughgoingly postmodern conceptualization of the self. She argues instead in favor of a “hybrid” model—one that includes a dollop of modernism in the postmodernist brew. In this commentary, I critique the theorizing process inherent in psychoanalytic postmodernism, and then comment on and give a clinical example involving the self's “configurality.” I argue that we need to embrace the challenges of postmodernism without so privileging this position that we let it loosen our grasp of the realities of everyday clinical experience that might cause us to question postmodernism's tenets or values. Moreover, we must not assume that we can gauge the full impact of our “model of subjectivity” on the therapeutic process by knowing what we think we think.     

The landscape of time in literary reception: Character experience and narrative action

Abstract

This experiment examined responses to excerpted episodes from short stories that either focused on action or on the experiences of the characters. The effects of instructional sets to approach the texts from the viewpoint of subjective involvement or objective detachment were also studied. The two story types and two reading sets were factorially combined in a within-subjects design. Scale ratings of the story excerpts and reading times (syllables per second) were measured. A total of subjects (20 males and 20 females) read six segments from each of the episodes as quickly and accurately as possible. Pretest data were obtained for each segment indicating how much it “provided insight into the characters' experiences”, and its level of suspense and surprise. Segments which “provided in sight” were read more slowly, whereas surprising segments were read more quickly. Under the Subjective Set, subjects slowed the pace of reading if they judged the text to be “rich in meaning about life”. For the Objective Set, stories that were judged to have evoked “images” were read more slowly. Females were more responsive to the Subjective Set than were the males, finding the stories to be “richer in meaning” and more “personally relevant”. Females also slowed their reading pace for segments that they judged to be “rich in meaning about life”, while males slowed down if the stories evoked “images”.     

The Child Thought Long Dead Sings through Dylan Thomas in “Poem in October”

Was Dylan Thomas's reunion with the child he had been—the child he had thought long dead who sings through him in “Poem in October”—the catalyst of a former student's recovery from depression? Inspiring this question is this student who had suffered recurring autumnal depression, who shared with Thomas a birthday in October, and who claimed sustained recovery in late November after having studied this poem with his peers in October—a claim supported by his remarkably animated glow, without regressions in subsequent years. In other words, had the student identified with the poem's epiphany—the poet's mysterious reunion with the child he had been and the amazing rebirth of the child's voice from whispering to singing through him—what Jung called the “gift of love”? In response, this study examines the poem's epiphany and its effects upon Thomas's creative vision relative to what Stephen Rojcewicz finds so vital to self-transformation: the created metaphor, translation, transport, and transference that not only evoke the presence of divinity in nature, but also, according to C. G. Jung, participate in a divine creative process. The study concludes with a tentative “yes” to the question, a “yes” resonant with the student's claim in early December, “I have never felt so creative!”     

Exit Dora: Freud's Patient Takes Leave

Why did “Dora” leave Sigmund Freud—why did she end her psychoanalytic treatment with him prematurely? This question haunts Freud's Dora study, his first extensive and perhaps most famous narrative of a psychoanalytic treatment. I pursue this question through a close reading of Freud's text. I focus not only on the interaction between Freud and Dora but also on the literary qualities of “Fragment of an Analysis of a Case of Hysteria” (1905)—qualities that place this work firmly in the tradition of Viennese fin de siècle drama and prose.     

Towards a literary account of mental health from James' Principles of Psychology

The field of mental health tends to treat its literary metaphors as literal realities with the concomitant loss of vague “feelings of tendency” in “unusual experiences”. I develop this argument through the prism of William James’ (1890) “The Principles of Psychology”. In the first part of the paper, I reflect upon the relevance of James' “The Psychologist's Fallacy” to a literary account of mental health. In the second part of the paper, I develop the argument that “connotations” and “feelings of tendency” are central to resolving some of the more difficult challenges of this fallacy. I proceed to do this in James' spirit of generating imaginative metaphors to understand experience. Curiously, however, mental health presents a strange paradox in William James’ (1890) Principles of Psychology. He constructs an elaborate conception of the “empirical self” and “stream of thought” but chooses not to use these to understand unusual experiences – largely relying instead on the concept of a “secondary self.” In this article, I attempt to make more use of James' central division between the “stream of thought” and the “empirical self” to understand unusual experiences. I suggest that they can be usefully understood using the loose metaphor of a “binary star” where the “secondary self” can be seen as an “accretion disk” around one of the stars. Understood as literary rather the literal, this metaphor is quite different to more unitary models of self-breakdown in mental health, particularly in its separation of “self” from “the stream of thought” and I suggest it has the potential to start a re-imagination of the academic discourse around mental health.     

L’écriture limite: Kristeva's Postmodern Feminist Ethics

In this essay, I trace the development of Julia Kristeva's theory and practice of “the subject in procession trial” from her semiotic works of the 1960s to her psychoanalytic writings of the 1970s and 1980s. I read Kristeva's exploration of this “subject in procession trial” as contributing to a postmodern feminist ethics.     

“A ONE-SIDED LOVE AFFAIR”

Scholem's comparison of the so-called German-Jewish symbiosis to a “one-sided love affair” accurately describes pre-1939 literary accounts of Jews in German-speaking countries. As Jewish emancipation after 1789 led to increased Jew-hatred throughout Europe, Jewish writers—Heine, Stefan Zweig, Schnitzler, Rathenau, Buber, Kafka, Joseph Roth, Lasker-Schüler, Werfel, and Zuckmayer, among others—responded with stories and poems of unrequited love, at times openly allegorical of the Jewish condition. Other writers who closely observed German Jews (for example, S.Y. Agnon, David Vogel, and Ernest Hemingway) also wrote of them in stories of one-sided love. This article explores this literature as a source of insight into the social psychology of European Jews as anti-Semitism grew in the early twentieth century. In contrast with Jewish organizational life, which was mostly patriotically committed to symbiosis, the literature of unrequited love is in retrospect far closer to the reality in depicting European Jewish alienation and rising apprehension for the future.