How to be a postmodernist: a user's guide to postmodern rhetorical practices

Family therapists are being encouraged to adopt a postmodern approach to therapy and knowledge. Postmodernism is more than a set of beliefs that therapists can either accept or reject; it is an approach to the construction of truth that eschews many of the forms of argumentation, such as appeals to logic or evidence, characteristic of earlier writing in family therapy. In this paper we present some of the alternative rhetorical strategies used by contemporary family therapy and family therapy texts in the construction of novel truths. These strategies include: writing in the first person; making qualified or conditional assertions; implying rather than stating truths; 'delegitimizing' conflicting views; and ignoring disagreement. We discuss the value of these strategies in maintaining the authority of therapists and commentators on therapy in the face of the widespread incredulity towards metanarratives, such as science, that characterize postmodern society.     

Beyond reductionism: The emerging holistic paradigm in education

Abstract

Modern educational theory and practice are grounded in an objectivistic, reductionistic world view, particularly a “natural science” conception of human development. Holistic education is a radically non‐reductionistic approach based upon a person‐centered, ecological, global and spiritual world view. As such, the holistic paradigm is an alternative not only to the scientistic reductionism of the modern age, but also to the intellectual reductionism of postmodern thought. Holistic education is a humanistic as well as spiritual critique of the dominant culture.     

Foundations of the human sciences 1 : Beyond reductionism: The emerging holistic paradigm in education

Abstract

Modern educational theory and practice are grounded in an objec‐tivistic, reductionistic world view, particularly a “natural science” conception of human development. Holistic education is a radically non‐reductionistic approach based upon a person‐centered, ecological, global and spiritual world view. As such, the holistic paradigm is an alternative not only to the scientistic reductionism of the modern age, but also to the intellectual reductionism of postmodern thought. Holistic education is a humanistic as well as spiritual critique of the dominant culture.     

Against the Politics of Postmodern Philosophy of Science

This paper discusses the tenets of the politics of postmodern philosophy of science. At issue are Rouse’s version of naturalism and his reading of Quine’s distinction between the indeterminacy of translation and the underdetermination of theories by empirical evidence. I argue that the postmodern approach to science’s research practices as patterns of interaction within the world is not in line with the naturalistic account Rouse aims at. I focus also on Rouse’s readings of Heidegger’s existential conception of science and Kuhn’s concept of normal science. Finally, a strategy of defending science’s cognitive distinctiveness in terms of hermeneutic philosophy is suggested as an alternative to the postmodern philosophy of science.     

西方心理学中的现代主义、后现代主义及其超越

当代西方心理学中存在着现代主义取向和后现代主义取向的对立和冲突。冯特以来的西方心理学流派大多属于现代主义的范畴。现代主义的特征是：(1)重视科学的价值,强调科学的方法;(2)信奉经验主义;(3)个体的中心地位。后现代主义取向的核心是社会建构主义,其主要特征为：(1)批判的倾向,对现代心理学的理论基础进行解构;(2)把社会建构论作为认识论的基础;(3)促进心理学实践的四个转变。尽管两种倾向形成鲜明的对照,但两者也存在着一些共同的方面,从而构成了超越两者的基础。两种取向的超越需要以科学实在论作为元理论的基础,并需要双方互补、合作和开放的态度。     

Religion and Science: The Embodiment of the Conversation: A Postmodern Sociological Perspective

In this paper I present a model of analysis of religion and science as forms of social construction of knowledge from the perspective of postmodern sociology. Numerous works have been recently published on the possible relations between religion and science. Most authors address this relationship from the perspectives of theology, philosophy, or selected disciplines of natural sciences (Ian Barbour, John Haught, John Polkinghorne). My goal is to add to that discussion a voice from the perspective of social sciences, specifically postmodern sociology. The model I propose brings the religion-science conversation down to earth, that is, to the level of people who "live" religion and science on a daily basis. The theoretical frame-work for my analysis of religion and science and of their relationship is constructed on the basis of selected works of leading postmodern sociologists Zygmunt Bauman, Anthony Giddens, and Piotr Sztompka. I begin with a brief summary of the basic ontological and methodological presuppositions of the postmodern approach to reality. This summary is followed by a clarification of meanings of certain concepts that are crucial for the understanding of my model. Then, I present the model of analysis of religion and science and, finally, make some suggestions for sociology of religion and sociology of science that might open new opportunities and challenges for future research of the interface between religion and science in the postmodern culture.     

SCIENCE AND TRANSCENDENCE: WESTPHAL,DERRIDA, AND RESPONSIBILITY

Abstract. On the naive reading, “radical social constructivism” would be the result of “deconstructing” science. Science would simply be a contingent construction in accordance with social determinants. However, postmodernism does not necessarily abandon fidelity to the objects of thought. Merold Westphal's Derridean philosophy of religion emphasizes that even theology need not eliminate the transcendence of the divine other. By drawing an analogy between natural and supernatural transcendence, I argue that science is similarly called to responsibility in the encounter with that which lies outside its horizon of expectation. Science's rational autonomy is overcome by the heteronomy of realities that precede it. Understanding species as homeostatic property clusters is an example of nonessentialist, postmodern, and scientific realism. Science is still a vehicle for encountering natural alterity, thus decentering the relativism thought to characterize postmodernism. However, natural science must not attempt to place the whole of being at human disposal if it is to fulfill the potential of Westphal's philosophy of religion.     

Analyzing Multiplicity: A Postmodern Perspective on Some Current Psychoanalytic Theories of Subjectivity

Tensions between modernism and postmodernism in psychoanalytic theory and practice are evident in the allegedly “postmodern” view of subjectivity as not unified but plural. Suggesting that a thoroughgoing postmodern clinical practice does not exist at present, I distinguish between U. S. and European models of the postmodern multiple subject and between modern and postmodern varieties of pluralism in the current psychoanalytic theorization of subjectivity in this country, proposing that all such pluralist theories are in fact mixed models. I argue that these theories do not reflect objective, essential traits of selfhood but are complexly shaped by the cultural presuppositions and intrapsychic needs of the analyst; hence attempts to theorize subjectivity with reference to science (including developmental schemas) are problematic. Because a thoroughgoing postmodern pluralism cannot accommodate such concepts as agency and authenticity or a coherent narrative of the treatment process, clinical psychoanalysis, at least at present, inevitably includes major elements of the modernist approach, in which subjectivity is seen as unified. At this time of paradigm shift between modernism and postmodernism, therefore, it is important that pluralists decenter from their theories and respect the continuing influence of modernism on psychoanalytic theory and practice.     

Bringing Back the Person into Behavioural Personality Science Using Big Data

Behaviour and the individual person are important but widely neglected topics of personality psychology. We argue that new technologies to collect and new methods to analyse Big (Behavioural) Data have the potential to bring back both more behaviour and the individual person into personality science. The call for studying the individual person in the history of personality science, the related idiographic/nomothetic divide, as well as attempts to reconcile these two approaches are briefly reviewed. Furthermore, different meanings of the term idiographic and some unique selling points that emphasize the importance of idiographic research are highlighted. A nonexhaustive literature review shows that a wealth of behaviours are considered in extant personality studies using such Big Data but only in a nomothetic way. Against this background, we demonstrate the potential of Big Data collection and analysis with regard to four idiographic research topics: (i) unique manifestations of common traits and the resurgence of personal dispositions, (ii) idiographic prediction, (iii) intraindividual consistency versus variability of behaviour and (iv) intraindividual personality trait change through intervention. Methodological, ethical and legal pitfalls of doing Big Data research with individual persons as well as potential countermeasures are considered.     

Postmodern consciousness in psychotherapy

Modern consciousness is a cultural and historical achievement in the West and a developmental task for each person now. Modern consciousness consists in the emancipation from the power of community, animistic nature and the unconscious. It is connected with neurosis and psychotherapy because it has to do with inner conflicts. But today there is an increasing number of cases which are characterized by dissociation and acting out, without the feeling of conflicts. Consciousness seems to be changing toward a new conception which might be called 'postmodern consciousness'. The essence of postmodern consciousness is shown by interpreting two dreams internally. The first dream from a case of depersonalization indicates that it is not necessary to be entangled with the object. There is a different kind of coniunctio in the mode of seeing. The second dream from a case of dissociative disorder shows a world which has neither traces of pre-modern cosmology-high and low, here and the beyond-nor modern interiority. There is only surface and self-reflection without content. The discussion of dreams suggests that postmodern consciousness is not to be understood as premature and pathological. It is therapeutically important to refine and deepen postmodern consciousness.     

Redirecting Feminist Critiques of Science

Applying the insights of Donna Haraway (1989 , 1991 ) and Helen Longino (1989 , 1990 ), this paper reviews Sandra Harding's (1986a) tripartite model of feminist critiques of science—empiricist, standpoint, and postmodern—and argues that it is based on misunderstandings of the relationship between scientific inquiry, objectivity, and values. An alternative view of scientific inquiry makes it possible to see feminist scientists as postmodern and postmodern feminists as having standpoints.     

The unconscious and consciousness of the memory: A contribution from neuroscience

Abstract

By integrating data from general psychology and perinatal clinical psychology with neuroscience and psychoanalysis, the author discusses the relations between memory and consciousness, the aim being a unitary definition of the concept of unconscious. Nobody has a brain that can be the same as any other person's: the biology of memory lies in neural networks that have been constructed in the brain of that specific person by their experience. From the fetal stage, each brain progressively learns its own individual functions during its relational neuropsychic development. The author underlines how the continuous emotional biological work of the brain, together with a person's entire relational life, produces the construction of the whole functional and individual mindbrain. The whole construction is memory and this is unconscious; indeed it may be the true unconscious. From the continuous silent work of the mindbrain of a person, some forms of conscious level may emerge in his individual's subjectivity: some functioning of mindbrain makes what an individual person can consciously remember. The unconscious is only what appears in some form in an analyst's consciousness, at some specific moment in his relationship with a patient, and which the analyst translates into some form of his verbal interpretation.     

Homophobia and the Postmodern Condition

Abstract

This article seeks to understand the ‘gay issue’ in the Western Church as a postmodern phenomenon that has been brought to the fore by a large, growing, and increasingly vocal fundamentalist movement. ‘Fundamentalism’ is not too strong a term to use, for a large proportion of evangelical Christians believe the Bible to be the ‘infallible Word of God’. Standing argues that the dissolution of absolutes at the heart of the postmodern condition has left many experiencing life as devoid of meaning and unbearably uncertain. Fundamentalism offers a quick and easy solution, removing the burden of choice and individual responsibility from believers' shoulders. In response, Standing believes that a radical theology that embraces the indeterminacy of postmodern existence, rather than seeking to negate it, offers a way for people to be both religious and at the same time fully open to our new world. Therefore, we may start to consider what a postmodern queer theology might look like.     

Symbolism in Weakness: Jesus Christ for the Postmodern Age

The postmodern emphasis on human finitude encourages the reconsideration of religious traditions, and more particularly of Christianity. The doctrine of a vulnerable God dying on a cross speaks to postmodern civilization. Jesus Christ infuses transcendence into the realm of immanence by assuming the human predicament to its bitter end. The present essay critiques the recent attempts of deconstructionist philosopher John D. Caputo and systematic theologian Roger Haight to provide postmodern expositions for the Christian doctrine on the person of Jesus Christ. With the help of the fundamental notion of agapeic love, we demonstrate that in Jesus Christ, Caputo's philosophy of the event and Haight's theology of the symbol can be meaningfully integrated and human finitude responsibly overcome.     

Buddhism and cognitivism: A postmodern appraisal

Cognitivism, presently the major paradigm of psychology, presents a scientific account of mental life. Buddhism also presents an account of mental life, but one which is integral with its wider ethical and transcendental concerns. The postmodern appraisal of science provides a framework within which these two accounts may be compared without inheriting many of the assumed oppositions between science and religion. It is concluded that cognitivism and Buddhism will have complementary roles in the development of a more pluralist psychological science. In this development it will be necessary to address what values are implicit in science.     

Can religious and secular belief be rationally combined?

Sometimes the cognitive part of the human mind is modelled in a simplified way by degrees of belief. E.g., in philosophy of science and in formal epistemology agents are often identified by their credences in a set of claims. This line of dealing with the individual mind is currently expanded to groups by attempts of finding adequate ways of pooling individual degrees of belief into an overall group credence or, more abstractly speaking, into a collective mind. In this paper, we model religious people’s minds as such a collective mind. Religious people are therein identified with a set of degrees of beliefs containing religious and secular credences. E.g., within a religious context a person may be sure that some statement is true, whereas the same person lacks non-religious support for such a credence and hence may doubt the truth of that statement within a secular context. We will also present two results on the adequacy of this model.     

Resolving Multiple Visions of Nature, Science, and Religion

Abstract. I argue for the centrality of the concepts of biophysical and human nature in science‐and‐religion studies, consider five different metaphors, or “visions,” of nature, and explore possibilities and challenges in reconciling them. These visions include (a) evolutionary nature, built on the powerful explanatory framework of evolutionary theory; (b) emergent nature, arising from recent research in complex systems and self‐organization; (c) malleable nature, indicating both the recombinant potential of biotechnology and the postmodern challenge to a fixed ontology; (d) nature as sacred, a diffuse popular concept fundamental to cultural analysis; and (e) nature as culture, an admission of epistemological constructivism. These multiple visions suggest the famous story of the blind men and the elephant, in which each man made the classic mistake of part‐whole substitution in believing that what he grasped (the tail, for example) represented the elephant as a whole. Indeed, given the inescapability of metaphor, we may have to admit that the ultimate truth about the “elephant” (nature, or the reality toward which science and religion point) is a mystery, and the best we can hope for is to confess the limitations of any particular vision.     

THE BEAUTIFUL AND THE SUBLIME IN NATURAL SCIENCE

The various aesthetic phenomena found repeatedly in the scientific enterprise stem from the role of God as artist. If the Creator is an artist, how and why natural scientists study the divine art work can be understood using theological aesthetics and the philosophy of art. The aesthetic phenomena considered here are as follows. First, science reveals beauty and the sublime in natural phenomena. Second, science discovers beauty and the sublime in the theories that are developed to explain natural phenomena. Third, the search for beauty often guides scientists in their work. Fourth, where beauty is perceived, feelings of the sublime often also follow upon further contemplation. This linkage of beauty in science with truth and the sublime runs counter to most aesthetic theory since Kant. Scholarship in theological aesthetics has recently argued that the modern and postmodern elevation of the sublime over beauty is merely a preference that reveals a bias against transcendence—against God. If doing and understanding science can show this sundering of the sublime from the beautiful to be in error, science also gives evidence of transcendence.