Aporia and the postsecular

The Politics of Postsecular Religion by Ananda Abeysekara provides a novel critical intervention within the growing debate on religion and the secular. It does this by exposing a limitation of the influential form of criticism known as ‘genealogical critique’ that has become popular in disciplines such as postcolonial studies, history of religions and anthropology. By grounding critical thought on the logic of aporia, it is possible to interrupt conventional forms of critique that merely recover or inherit the name, and thus to re-imagine political futures. The paper briefly demonstrates the applicability of aporetic logic by way of reference to the violent interdictions of modes of speech that were prevalent in pre-colonial India and which eventually enabled the Western category of ‘religion’ to take root in the minds of Indian elites in the late 19th and early 20th century.     

Eastern Concepts of Love: A philosophical reading of Narada Bhakti Sutra

Bhakti has been an all-pervasive concept in the philosophical and religious traditions of India. The origin of bhakti can be traced in the Vedas wherein the root-word bhaj and various synonyms appear and in that point in time no distinction was made between secular (prema) and religious love (bhakti). Narada Bhakti Sutra (NBS) is a premier treatise on the nature of bhakti that emphasizes the connection between bhakti and prema and treats the age-old enigma about the nature of love in an original fashion. NBS has usually been interpreted in a theistic manner, often with theistic interpolations into the text. This paper interprets NBS with a philosophical approach to discover its unique insights on the perennial philosophical issue, namely, ‘what is love?’ and shows that NBS harks back to the age of the Vedas in which secular love and religious love were inter-twined.     

Expert and “novice” problem solving strategies in chess: Sixty years of citing de Groot (1946)

In a famous study of expert problem solving, de Groot (1946 de Groot, A. D. 1946. Het denken van den schaker, Amsterdam: Noord Hollandsche.  [Google Scholar]/1978 de Groot, A. D. 1965. Thought and choice in chess, The Hague: Mouton Publishers.  [Google Scholar]) examined how chess players found the best move. He reported that there was little difference in the way that the best players (Grand Masters) and very good players (Candidate Masters) searched the board. Although this result has been regularly cited in studies of expertise, it is frequently misquoted. It is often claimed that de Groot found no difference in the way that experts and novices investigate a problem. Comparison of expert and novice chess players on de Groot's problem shows that there are clear differences in their search patterns. We discuss the troublesome theoretical and practical consequences of incorrectly reporting de Groot's findings.     

The Metaphysics of Meaning: Hopkins on Wittgenstein

Abstract

Jim Hopkins (2012 Hopkins, Jim (2012) ‘Rules, Privacy, and Physicalism’, in Jonathan Ellis and Daniel Guevara (eds) Wittgenstein and the Philosophy of Mind, Oxford: Oxford University Press.[Crossref] , [Google Scholar]) defends a ‘straight’ (non-skeptical) response to Wittgenstein’s rule-following considerations, a response he ascribes to Wittgenstein himself. According to this response, what makes it the case that A means that P is that it is possible for another to (correctly) interpret A as meaning that P. Hopkins thus advances a form of interpretivist judgment-dependence about meaning. I argue that this response, as well as a variant, does not succeed.     

Is critique possible in the study of lived religion? Anthropological and feminist reflections

ABSTRACT

This article, based on the author’s fieldwork in a Catholic context, aims to theorise the dilemmas of taking seriously religious worlds at precisely those moments when they may be in tension with academic worldviews in terms of epistemology and ontology. The lived religion approach has emerged as a critical enterprise which serves as a corrective to more text-based or macro-sociological approaches, developing a form of radical non-reductionism and a preference for ethnographic approaches. This article aims to explore this critical edge of the lived religion approach further to address the modernist legacy in the study of religion. It will do so by bringing two anthropological approaches into the conversation that both challenge, albeit in different ways, the modernist underpinnings of studying religion within anthropology: phenomenological anthropology and what is called ‘the ontological turn’. The second part of the article centres on the question whether critique is possible in the pursuit of a non-reductionist approach to studying lived religion, taking up the question ‘is critique secular?’ posed by Talal Asad et al. This article suggests ways to take the impossibility of critique forward by following up some directions within the anthropological approaches already presented and linking this with feminist thinking on the status and role of academic knowledge.     

The ‘inseparable bond between cure and research’: clinical case study as a method of psychoanalytic inquiry

Abstract

Since Freud's own time, there has been great deal of debate about the most appropriate research methodology for investigating psychoanalytic psychotherapy [Fonagy, Journal of Child Psychotherapy, 29 (2): 129 – 136, 2003 Fonagy, P. 2003. ‘The research agenda: the vital need for empirical research in child psychotherapy’. Journal of Child Psychotherapy, 29(2): 129–136. [Taylor &; Francis Online] , [Google Scholar]; Rustin, Journal of Child Psychotherapy, 29 (2): 137–145, 2003 Rustin, M. 2003. ‘Research in the consulting room’. Journal of Child Psychotherapy, 29(2): 137–145. [Taylor &; Francis Online] , [Google Scholar]]. The single case study, which has a long tradition both within child psychotherapy and the wider research field, has been widely criticised as an approach to research, even while its contribution to clinical practice, the development of new ideas and teaching have been acknowledged. After reviewing the history of case study as a research method, this paper argues that there are a broad range of approaches to the study of the single case, each of which may be appropriate depending on the particular research question. Each of these approaches, however, must respond to the three perceived weaknesses of the clinical case study as a research method: the ‘data problem’, the ‘data analysis problem’ and the ‘generalisability problem’. This paper outlines the nature of these criticisms and, using many examples of actual research projects, suggests various ways in which the criticisms can be addressed, in order for the single case study to re-gain its place at the heart of psychoanalytic research.     

Religious teaching and political context: the case of Cyprus

In this article I aim to explore some philosophical issues involved in teaching religion in Cyprus and suggest some preconditions in order for this teaching to be sensitive to the multicultural character of the island and conducive to the vision of reconciliation and reunification. First, I shall clarify some particularities of the political problem of Cyprus, since many misconceptions obscure the understanding of the real stakes at issue, having crucial repercussions for demarcating the role of religious belief. For the Cyprus problem has been misconceived by many people as a kind of religious and ethnic conflict, thus raising various kinds of false dilemmas and expectations in relation to the local religions (Christian Orthodoxy and Islam) and their future cultivation in the schools of the two communities. I shall attempt to ‘put the record straight’ in a way, showing that the Cyprus issue is not reducible to the religious difference of the peoples involved, and suggest what I believe is the real challenge now regarding the teaching of religion in this part of the world.

The independence treaties left Cypriots—particularly Greek Cypriots—with a political half‐life. If the NATO allies thought the contrived constitutional arrangement would enable the two communities to live peacefully together, they were badly mistaken. (O’Malley & Craig, 2002 O’Malley, B. and Craig, I. 2002. The Cyprus conspiracy: America, espionage and the Turkish invasion, New York: I. B. Tauris Publishers.  [Google Scholar], p. 87)     

“A boy cannot marry another boy”: adolescent boys' talk about ‘gay’ boys at school

This study explored how black South African adolescent boys talk about ‘gay’¹1 The term ‘gay’ is put in inverted commas to acknowledge that as an identity category it is a social construct. The author in this article is aware that the term ‘gay’ implies a more liberated or liberatory form of identity, but the boys in the study were using it pejoratively. in schools. Thirty two boys (age ranged from 13–18 years old) attending two high schools in a historically black South African township took part. Data on their understanding of being gay were gathered using individual interviews and focus group discussions. The data were analysed using Edley and Wetherell's (2001 Edley, N., & Wetherell, M. (2001). Jekyll and Hyde: Men's constructions of feminism and feminists. Feminism & Psychology, 11(4), 439–457. http://dx.doi.org/10.1177/0959353501011004002 doi: 10.1177/0959353501011004002[Crossref], [Web of Science ®] , [Google Scholar]) discursive interpretive framework. Findings suggest negative bias in the boys' attitudes towards ‘gay’ boys. The boys considered being ‘gay’ as ‘deviant’, ‘abnormal’, ‘un-Christian’ and ‘un-African’. Furthermore, ‘straight’²2 The term ‘straight’ is also put in inverted commas initially to acknowledge that this is also a social construct the participants used in the study to categorise and label each other. boys reported isolating themselves from ‘gay’ boys and avoiding practices stereotypically associated with being ‘gay’, such as wearing colorful pink clothes. Social constructions of hegemonic masculinity and homophobia appear present within an ordinary South African school setting.     

The sacred geography of Dawei: Buddhism in peninsular Myanmar (Burma)

Starting point:Serge-Christoph Kolm suggests that ‘Buddhism advocating minimizing dukkha (pain, dissatisfaction)—rather than maximizing sukkha (from which “sugar” comes) may be a kind of negative welfarism’(Kolm2006 Kolm, Serge-Christoph. 2006. Macrojustice from Equal Liberty, www.ehess.fr/kolm/document.php?id = 135. [Google Scholar], 8). Christoph Fehige, after suggesting that ‘Maximizers of preference satisfaction should instead call themselves minimizers of preference frustration’, concludes that Buddha is on his side (Fehige1998 Fehige, Christoph. 1998. “A Pareto Principle for Possible People.” In Preferences, edited by C.Fehige and U.Wessels. Berlin: Walter de Gruyter.[Crossref] , [Google Scholar], 518, 522).

Type of Problem:What are the common intuitions of negative utilitarianism and Buddhism?

Result:Negative utilitarianism and Buddhism share the following intuitions: Negative utilitarianism—understood as an umbrella term—models the asymmetry between suffering and happiness and therefore accords with the Buddhist intuition of universal compassion. The Noble Truths of Buddhism accord with the negative utilitarian intuition that (global) suffering cannot be compensated by happiness. Some forms of Buddhism and negative utilitarianism share the intuition that non-existence is a perfect state.     

Calling the beautiful game ugly: A response to Davis

In a previous article (Kretchmar 2005 Kretchmar, S. 2005. Game flaws. Journal of the Philosophy of Sport, XXXII(1): 36–48.  [Google Scholar]), I identified problems in a certain species of games and traced these harms to something I called a ‘game flaw’. Unfortunately, ‘the beautiful game’ is a member of that species. I say it is unfortunate because Paul Davis (2006 Davis, P. 2006. Game strengths. Journal of the Philosophy of Sport, XXXIII(1): 50–66.  [Google Scholar]), when taking me to task for providing an argument that, in his terms, was ‘not especially compelling’, focused on the game of soccer (hereafter, football). The issue over which we contended is one of ‘time management’– that is, how game initiation, duration and closure are structured. I suggest that two basic methods for managing such requirements are available. Games take place during a stipulated amount of time or for a specified number of events. In my original article, I identified four fundamental problems that may accompany time-regulated games. In this essay, I attempt to fortify those claims against Davis's criticisms.     

Forget Transmitted Memory: The De-traditionalised ‘Religion’ of Prem Rawat

This article uses the case study of Prem Rawat, a teacher of Indian origin who arrived in the West in 1971 and inspired several organisations, including Divine Light Mission, Elan Vital, and The Prem Rawat Foundation for the dissemination of his teachings. Identifying Prem Rawat as a contemporary form of a solitary Sant unconcerned with organisational forms or institutionalised religion and displaying considerable iconoclasm with regard to ritual and doctrinal dimensions, the article offers fresh insights into the debate in the study of religion between those who maintain that religion exists as a sui generis category and those who argue that religion is merely a sub-set of cultural phenomena. In particular the article focuses on the work by Danièle Hervieu-Léger who argues that religion exists when ‘the authority of tradition’ has been invoked ‘in support of the act of believing’.     

The Ontological Roots of Human Science: the Message of Evolution—The Physics of Freedom (Choice)

The original proposal of H. H. Pattee (1971) Pattee, H. H. 1971. “Can life explain quantum mechanics?”. In Quantum theory and beyond, Edited by: Bastin, T. 307–319. Cambridge: Cambridge University Press.  [Google Scholar] of basing quantum theoretical measurement theory on the theory of the origin of life, and its far reaching consequences, is discussed in the light of a recently emerging biological paradigm of internal measurement. It is established that the “measurement problem” of quantum physics can, in principle, be traced back to the internal material constraints of the biological organisms, where choice is a fundamental attribute of the self-measurement of matter. In this light, which is shown to be a consequence of Pattee's original suggestion, it is proposed that biological evolution is a gradual liberation from the inert unity of “subject” and “object” of inanimate matter (as “natural law” and “initial conditions”), to a split biological existence of them and, as a consequence, the “message of evolution” is freedom, rather than complexity in itself. Some classical philosophical systems are brought into context to show that the epistemologies of several strictly philosophical systems of the social sciences are well acquainted with the problem and their solutions support our conclusions.     

A Property of Peculiar Value: Land,Religion and the Constitution

In 1792, James Madison wrote that a man's ‘property of peculiar value [is] in his religious opinions, and in the profession and practice dictated by them’.1 1. James Madison in the National Gazette (27 March 1792). Quoted in Hall (1998 Hall T 1998 Separating church and state: Roger Williams and religious liberty Champaign, IL University of Illinois Press  , 135). View all notes In view of the ensuing 200 years, the phrase is telling in ways Madison would not have anticipated. For it is in relation to land and private property that the constitutional concept of religion—a concept designed in significant part by Madison himself—arose and is now in decline. This article traces the origins, development and decline of religion as a constitutional concept in relation to land and private property. The experience of Native Americans is a particularly important illustration of this history, because it is in response to them that the constitutional relations of land and religion have been debated in most detail. I begin therefore with the unsuccessful efforts of Native Americans in 1988 to claim Free Exercise protection for lands they regard as sacred. The second section briefly explores the joint origins of private land ownership and the modern Western concept of religion, which in turn impacted the European treatment of the land and religions of conquered and colonised peoples. Moving into the American constitutional period, the third section sketches the inter-related notions of land and religion that appeared in key framers, which again had profound implications for indigenous peoples. Arriving at the present day, the fourth section outlines the deterioration of the constitutional concept of religion, along with the democratic public sphere itself, in the age of privatisation. The final section, using the Faith-Based Initiatives movement as an illustration, argues that new and supposedly public roles for religion actually advance and protect privatisation. In conclusion, I will review and assess very briefly the prospects for religion as a constitutional construct.     

Technology from the Standpoint of Sunyata

Keiji Nishitani's critique of technology as a dehumanizing force is objected to by showing that it is possible to establish a relationship with technology characterized by the standpoint of sunyata. In order to support my claim, I offer an interpretation of sunyata as a lived experience in which knowing and being are unified. One method used to experience the identity of knowing and being is the method of negatio negationis. I argue that technology embodies this method, and that thus has a built-in process that allows users of technology to achieve a samadhi experience in the use of tools and machines. Hubert Dreyfus’ theory of embodiment is offered in support of this claim. If it is possible to establish an intimate relation with certain technologies, then the nature of technology cannot be reduced to its most obvious dehumanizing and destructive effects.     

‘QUIS CUSTODIET?’: WHO HAS ULTIMATE RESPONSIBILITY FOR CONFIDENTIALITY IN MENTAL HEALTH SERVICES?

Confidentiality is a complex and engaging subject. One of the questions I would ask the reader to consider is whether ‘absolute’ confidentiality can truly exist within the analytic relationship and whether it is worth asking the same question in relation to psychotherapy as it is practised within the NHS. Is the position of absolute confidence a noble aspiration or could it be regarded as a rather inflexible stance whose advocates occupy an arrogant and even omnipotent position? This last question deliberately invokes a false dichotomy and I would argue that the clinical reality of working with patients continually dispels the myth that ‘absolute’ confidentiality can exist within the analytic relationship. If we can accept this position, then the stage is set for a potentially more fruitful, if complex, debate about where the line of disclosure lies for individual cases. It would seem timely, in view of the recent publication of the Royal College of Psychiatrists' report Good Psychiatric Practice: Confidentiality & Information Sharing (2006 Royal College of Psychiatrists. 2006. Good Psychiatric Practice: Confidentiality & Information Sharing, London: Royal College of Psychiatrists. Council Report CR133 [Google Scholar]), to reflect upon how the ‘contract’ of confidentiality is drawn up in the apparently dyadic relationship of analytic therapy as practised in the private sector and to consider the particular conflicts and threats to patient confidence posed by the multidisciplinary and highly transparent ways of working that have evolved within modern NHS mental health services.     

Training and education for therapeutic practitionership: “Trans-modern” perspectives

In this paper I revisit the theme of therapy training, examined in this journal a decade ago in House (1996 House, R. 1996. The professionalization of counselling: A coherent ‘case against’?. Counselling Psychology Quarterly, 9(4): 343–358. [Taylor & Francis Online] [Google Scholar]. I first outline what I mean by the term “trans-modern” in the context of debates about “postmodern” and deconstructive approaches to therapy. I then explore the configuration that therapy training might plausibly take when technological rationality's positivistic certainties are dramatically undermined, and the path to becoming a therapy practitioner coheres more closely with the trans-modern, “New Paradigm” Zeitgeist–a world-view which both acknowledges the (albeit unbalanced) contributions of modernity, yet takes us well beyond modernity's constraining limitations. To illustrate my argument I focus on and problematize the role of theory in therapy training. I conclude with some speculations about plausible paths that a trans-modern approach to therapy training might profitably take in future.     

Jean-Paul Sartre And Team Dynamics In Collective Sport

On the subject of football, Serge Mésonès, former French international turned journalist, wrote that ‘the true miracle remains the birth of a great team; everything which could contribute to this deserves consideration. Whatever happens, the coach and his group will always form that tandem which Bella Guttman used to compare to a symphony orchestra and their conductor: there is a significant difference between the performance when Toscanini is conducting, and that when the conductor is mediocre’ (Mésonès 1992 Mésonès, S. 1992. “Préface”. In L'organisation du jeu en football,, Edited by: Gréhaigne, J. F. 9–12. Paris: ACTIO.  [Google Scholar], 12). With the aim of better understanding the issues of such an assertion, in this article we will develop the theoretical elements that we began to tackle in the book Teaching Collective Sport in Schools (1999).1 1. Original title: L'enseignement des sports collectifs à l'école. This will involve clarifying, and going into detail on, some conceptions relating to the long journey that is the formation of a sporting group, exploring one scenario at a time.     

The Atomistic Revival

In our recent book (Abraham and Roy 2010 Abraham, Ralph H. and Sisir, Roy. 2010. Demystifying the Akasha: Consciousness and the quantum vacuum, Rhinebeck, NY: Epigraph.  [Google Scholar]) we have repurposed a mathematical model for the quantum vacuum as a model of consciousness. In this model, discrete space and time are derived from a discrete cellular dynamical network. As our model is essentially atomistic, we included in our book a short support chapter on atomism. In this aticle we expand on the few pages of that chapter devoted to the history of atomism, to place the current revival of atomism in a larger context.     

Detecting objects is easier than categorizing them

Two experiments compared performance in an object detection task, in which participants categorized photographs as objects and nonobject textures, and an object categorization task, in which photographs were categorized into basic-level categories. The basic-level categorization task was either easy (e.g., dogs vs. buses) or difficult (e.g., dogs vs. cats). Participants performed similarly in the detection and the easy-categorization tasks, but response times to the difficult-categorization task were slower. This latter finding is difficult to reconcile with the conclusions of Grill-Spector and Kanwisher (2005) Grill-Spector, G. and Kanwisher, N. 2005. Visual recognition: As soon as you know it is there, you know what it is. Psychological Science, 16: 152–160. [Crossref], [PubMed], [Web of Science ®] , [Google Scholar] who reported equivalent performance on detection and basic-level categorization tasks and took this as evidence that figure–ground segregation and basic-level categorization are mediated by the same mechanism.     

The Friends and Family Interview: Measurement invariance across Belgium and Romania

The Friends and Family Interview (FFI; Steele & Steele, 2005 Steele, H. and Steele, M. 2005. The construct of coherence as an indicator of attachment security in middle childhood: The Friends and Family Interview, New York, NY: Guilford Press.  [Google Scholar]), a semi-structured interview assessing attachment representations, is used in the context of an international research project. In the current study, the first step in the validation process of the FFI was to check whether this instrument measures coherence in the same way across countries. Coherence in attachment narratives is a central marker of secure and organized attachment representations in childhood and adulthood. Analysis were conducted on the data from Belgian (n = 35) and Romanian (n = 43) adopted adolescents and revealed that the FFI coherence is similar across the two samples. Correlations between coherence and attachment categories were also computed, confirming the relation between both these variables. Empirical implications of these analyses on the FFI are discussed.