Diabetes,Chronic Illness and the Bodily Roots of Ecstatic Temporality

This article studies the phenomenology of chronic illness in light of phenomenology’s insights into ecstatic temporality and freedom. It shows how a chronic illness can, in lived experience, manifest itself as a disturbance of our usual relation to ecstatic temporality and thence as a disturbance of freedom. This suggests that ecstatic temporality is related to another sort of time—“provisional time”—that is in turn rooted in the body. The article draws on Merleau-Ponty’s Phenomenology of Perception and Heidegger’s Being and Time, shedding light on the latter’s concept of ecstatic temporality. It also discusses implications for self-management of chronic illness, especially in children.

Between a suffering body and a body in a state of need: Aulagnier’s theory of discourses on the body applied to primitive mental states

ABSTRACT

In her theory of discourses on the body, Aulagnier makes the comparison of the concept of ‘a suffering body’ and the concept of ‘a body in a state of need’. The last type is what she thinks is often found in addiction, anorexia and in borderline states, conditions marked by a radical negativity. On the other hand, ‘a suffering body’ is a concept that indicates a relation and two bodies, mother’s and child’s, that communicate. Suffering and infantile sexuality is a first attempt to accept separation by weaving a net of fantasy over the abyss of lack and separation. If pleasure and suffering are lacking as representations, the sensory reactions may exist physiologically but without psychical existence. The concepts of ‘a suffering body’ and 'a body in a state of need' will enable us to think about important structural differences between neurotic-, borderline- and psychotic conditions. As a foundation for her concepts lies a metapsychological elaborations of three kinds of processes for representation: the primal-, the primary- and the secondary process.     

Making snacking less sinful: (Counter-)moralising obesity in the public discourse differentially affects food choices of individuals with high and low perceived body mass

Objective: As public discourse surrounding obesity highlights the societal costs of obesity and individual’s own responsibility for their weight, being overweight is often framed as immoral. Such ‘moralizing’ messages about being overweight may be a psychological threat for those with high body mass. Attempting to counter-moralise the public discourse (i.e. actively arguing that there is nothing ‘immoral’ about being overweight) may relieve this threat, inducing people, especially those with higher (perceived) weight, to engage in healthier behaviours.

Method: Two experiments were performed among Dutch and US participants. (Counter-)moralisation was manipulated. Body mass and weight-related self-perceptions were measured. The dependent variable was healthy vs. unhealthy snack choice.

Results: (Counter-)moralisation and (perceived) overweight jointly predicted snack choice: counter-moralising messages induced healthy snacking, but only among those who regarded themselves to have a high body mass.

Conclusions: The effects of moralising vs. counter-moralising obesity depended on one’s (perceived) overweight. This suggests that, for people with relatively high weight, the current moralising public discourse on obesity works in counterproductive ways. Campaigns that ‘counter-moralize’ obesity (i.e. that refute moralising messages) are more productive, although they should be tailored to those who see themselves as being overweight.     

Illness and the paradigm of lived body

This paper suggests that the paradigm of lived body (as it is developed in the works of Merleau-Ponty, Sartre and Zaner) provides important insights into the experience of illness. In particular it is noted that, as embodied persons, we experience illness primarily as a disruption of lived body rather than as a dysfunction of biological body. An account is given of the manner in which such fundamental features of embodiment as bodily intentionality, primary meaning, contextural organization, body image, gestural display, lived spatiality and temporality, are disrupted in illness causing a concurrent disorganization of the patient's self and world. The paradigm of lived body has important applications for medical practice. It provides a fuller account of illness than does the prevailing reductionist Cartesian paradigm of body, more directly addresses the existential predicament of illness, and orients the clinical focus around the personhood of the patient.     

Levinas,Rosenzweig and the Deformalization of Time: Toward an Ethical Destruction of the Schematism

This essay reveals the destructive possibility inherent in the deformalization of the Kantian notion of time governing Levinas' engagement with Rosenzweig. It demonstrates that this programme of deformalization not only retains Rosenzweig's idea that the abstract aspects of time can be deformalized, and thus grounded concretely, in the biblical events of temporality, but also moves toward an ethical destruction of the schematism understood as an exposition of the temporality of the Other which can be distinguished essentially as a threefold grounding of time in the Kantian sense. This unique connection between the temporality of the Other and this ethical destruction of the schematism is then developed according to the ontological destruction of the schematism in Heidegger's exposition of the problematic of temporality on the one hand, and to the repetition or renewal of this temporal problematic of the schematism in Levinas' deformalization of the Kantian notion of time on the other. The essay concludes that this deformalization does indeed reopen the same temporal problematic, the destruction of the transcendental schematism in and through the exposition of ecstatic-horizonal temporality. It therefore repeats the threefold grounding of time in the Kantian sense. The conclusion ends with an invitation to consider Levinas' reading of Kant's Critique of Pure Reason as the possible terrain upon which this renewed temporal problematic unfolds in its entirety, and thus consequently, as rendering possible an ethical interpretation of the Critique of Pure Reason which surpasses the ontological limits of Heidegger's own interpretation.     

Some reflections on the unique time of Nachträglichkeit in theory and clinical practice

Of the various forms that the matter of time assumes in analysis, Nachträglichkeit represents Freud’s first intuition on the subject. The focus of this article is directed toward the specific temporal dimension that the concept of Nachträglichkeit expresses, and how that dimension, which overturns linear time, is expressed in clinical work. The concept of Nachträglichkeit is approached from a theoretical point of view, tracing back the role and development that this notion has had in psychoanalytic Freudian and post‐Freudian thinking. The goal of this article is to demonstrate how Nachträglichkeit represents the unique temporal movement of the analytic session and the characteristic positioning of the mind of the analyst at work. Three clinical examples are presented. The analytic scene is formulated as occurring in two times, and through the working through that takes place, patients can recover the enigmatic ‘remainder’, which is consequently traumatic and which has compulsively accompanied them through the various times of their existence. Nachträglichkeit, as a non‐linear temporality, introduces a unique dimension into the clinical work that influences listening to and interpretation of the material. The recognition of that (trauma, infantile sexuality, non‐linear temporality) has consequences for the analyst’s way of working in session and on the interpretation of clinical material, as I will try to show through my theoretical exposition and clinical examples.     

Temporality and psychopathology

The paper first introduces the concept of implicit and explicit temporality, referring to time as pre-reflectively lived vs. consciously experienced. Implicit time is based on the constitutive synthesis of inner time consciousness on the one hand, and on the conative–affective dynamics of life on the other hand. Explicit time results from an interruption or negation of implicit time and unfolds itself in the dimensions of present, past and future. It is further shown that temporality, embodiment and intersubjectivity are closely connected: While implicit temporality is characterised by tacit bodily functioning and by synchronisation with others, explicit temporality arises with states of desynchronisation, that is, of a retardation or acceleration of inner time in relation to external or social processes. These states often bring the body to awareness as an obstacle as well. On this basis, schizophrenia and melancholic depression are investigated as paradigm cases for a psychopathology of temporality. Major symptoms of schizophrenia such as thought disorder, thought insertion, hallucinations or passivity experiences may be regarded as manifesting a disturbance of the constitutive synthesis of time consciousness, closely connected with a weakening of the underlying pre-reflective self-awareness or ipseity. This results in a fragmentation of the intentional arc, a loss of self-coherence and the appearance of major self-disturbances. Depression, on the other hand, is mostly triggered by a desynchronisation from the social environment and further develops into an inhibition of the conative–affective dynamics of life. As will be shown, both mental illnesses bear witness of the close connection of temporality, embodiment and intersubjectivity.     

Intentionality Analysis and the Problem of Self and Other

Dennett recounts an alarm clock dream which he experienced as taking a long time even though the alarm presumably sounded for only a short time. His explanation of this paradoxical behavior of time in dreams is that there actually is no dream experience but that unexperienced dreams are composed directly into memory banks and are subsequently played back on awakening. I critique Dennett's theory of dreams in Heideggerian terms on the grounds that he takes temporality in a common-sense superficial way. I review Heidegger's theory of time and using Dennett's own dream show that “temporality temporalizes itself' in dreams too as a free production of dreaming Dasein. Dream time is what dreaming temporality produces whatever the clocks of waking show, and is entirely consistent with authentic dream experience. An appreciation of the process of dreaming temporality temporalizing itself supports Heidegger's concept of temporality as an a priori of Dasein's Being.     

In search of lost time,Merleau-Ponty,Bergson, and the time of objects

The chapter on temporality in Merleau-Ponty’s Phenomenology of Perception, is situated in a section titled, “Being-for-Itself and Being-in-the-World.” As such, Merleau-Ponty’s task in the chapter on temporality is to bring these two positions together, in other words, to articulate the manner in which time links the cogito (Being-for-Itself) with freedom (Being-in-the-World). To accomplish this, Merleau-Ponty proposes a subject located at the junction of the for-itself and the in-itself, a subject which has an exterior that makes it possible for others to have an interior. This analysis will take Merleau-Ponty to an impasse where, on the one hand, there appears to be an objective world and the time of objects in that world, and on the other, there is the subject’s notion of events and the passing of time. Referring to Bergson’s notion of time, this essay proposes that there must be a temporal interval between perception, feeling and action in order for the subject to be “temporal by means of an inner necessity,” as Merleau-Ponty prescribes.     

From body to body: A post‐gender politics for the cosmic homo1

This article engages in establishing some common ground, some human and humane politics for the global Luther, in contradistinction to the focus in much recent scholarship on difference/s as an almost hegemonic way of understanding human life. The aim is to move beyond feminist, poststructuralist, and postcolonial theories to a post‐gender politics by employing Judith Butler's concepts of performativity and “abject” bodies. Homo, the human being, will be the hermeneutical key for examining Luther's understanding of God's creation and incarnation as well as of baptism, the Lord's Supper, and the church. The aim is that of searching out Luther's differing performances of body, from the carnal body of the incarnate Christ and the human body to the spiritual body of church and community, and how these matter, materialize and intersect in the body of Christ as one body/homo.     

Examination of a multi-factorial model of body-related experiences during pregnancy: the relationships among physical symptoms, sleep quality, depression, self-esteem, and negative body attitudes

The aim of this cross-sectional study was to investigate relationships among women's body attitudes, physical symptoms, self-esteem, depression, and sleep quality during pregnancy. Pregnant women (N = 215) at 15–25 weeks gestation completed a questionnaire including four body image subscales assessing self-reported feeling fat, attractiveness, strength/fitness, and salience of weight and shape. Women reported on 29 pregnancy-related physical complaints, and completed the Beck Depression Inventory, Rosenberg Self-esteem Scale, and Pittsburgh Sleep Quality Index. In regressions, controlling for retrospective reports of body image, more frequent and intense physical symptoms were related to viewing the self as less strong/fit, and to poorer sleep quality and more depressive symptoms. In a multi-factorial model extending previous research, paths were found from sleep quality to depressive symptoms to self-esteem; self-esteem was found to be a mediator associated with lower scores on feeling fat and salience of weight and shape, and on higher perceived attractiveness.     

Gender as Lived Time: Reading The Second Sex for a Feminist Phenomenology of Temporality

This article suggests that Simone de Beauvoir's The Second Sex offers an important contribution to a feminist phenomenology of temporality. In contrast to readings of The Second Sex that focus on the notion of “becoming” as the main claim about the relation between “woman” and time, this article suggests that Beauvoir's discussion of temporality in volume II of The Second Sex shows that Beauvoir understands the temporality of waiting, or a passive present, to be an underlying structure of women's existence and subordination. Accordingly, I argue that Beauvoir does not see “woman” as a mere becoming, as that which unfolds in time, but instead understands becoming a woman to be realized as lived time. As such, Beauvoir's account shows that gender and temporality are deeply entangled, and thus she challenges the classic phenomenological account of temporality as a general, given structure of human existence. More specifically, I argue that her account shows how a particular experience of time is an underlying structure of sexual objectification, a claim that expands on the feminist phenomenological claim that a particular relation to space becomes a way in which women take up and negotiate their own subordination and objectification.     

The importance of body satisfaction to physical self‐concept and body mass index in Spanish adolescents

This research examines the association between measured body mass index (BMI) and the perception of BMI by young students. Moreover, this research tests the importance of BMI and self‐concept, in order to predict body dissatisfaction in high school students. The sample consisted of 2087 individuals from different high schools in Extremadura, Spain, both males (n = 1046) and females (n = 1041), ranging in age from 15 to 17 years old (M = 15.42; SD = 0.86). Initially, participants' BMIs were assessed through anthropometry. Later, all individuals were asked about their weight and height, and their self‐reported BMI was calculated. Participants also answered a questionnaire about their perception of self‐concept, as well as completed a test about body image perception using Stunkard images. Outcomes revealed that factors concerning self‐concept and perceived BMI explained body dissatisfaction. Finally, results are discussed with the aim of improving knowledge in body dissatisfaction context.     

Humiliation and Transgender Regulation: Commentary on Paper by Ken Corbett

This commentary reads Ken Corbett's “Boyhood Femininity” alongside the Lawrence King case to examine shame as a means of regulating gender nonconforming boys. Corbett describes the dominant clinical discourse on feminine boys that understands them to be “nonconforming, extreme, and disordered” and notes that such discourse depends on the presupposition that boys must be masculine. This discourse is at once ontological and normative, asserting both that boys are naturally masculine and that they need to become masculine, a paradoxical imperative that may account for the ways in which the discourse is haunted by anxiety about the location, durability, and persistence of masculinity. In responding to the framing of boyhood femininity as a disorder, Corbett inverts the diagnosis; as a response to the reading of gender variant youth as inappropriately arrested in their psychosexual development, he diagnoses the profession itself as suffering from a “developmental lag” and suggests that the diagnosis that condemns a femme boy to psychic stagnation and unhappiness projects its own failure to see beyond normative gender presumptions onto the phenomenological life of the feminine boy. Corbett asks us to consider boyhood femininity as the scene of gender's emergence rather than as the site of its failure.     

Blogging while gay and Christian: Andrew Sullivan and the production of the religious,secular, and sexual

This article examines blogger and political pundit Andrew Sullivan's performance of gay Christian identity through his weblog, The Dish. Through a reading of the repetitive and collaborative nature of The Dish as a medium of cultural production, I argue that Sullivan's gay Christian performance is made legible by how the religious and secular are articulated and negotiated through the site of the body in American culture. Sullivan's performance both reproduces and resists religious and secular normativities while at the same time produces a singular identity with distinct political and social advantages. Among other advantages, examining how the religious and secular are articulated through everyday discourse and embodied performance exposes some of the political investments in this articulation and provides a space to consider the stakes of scholars' own investments in ‘secular’ knowledge.     

Associations among body dissatisfaction,gender, and three latent profiles of religiosity

Body dissatisfaction is a too-common issue for young women in the US. Body dissatisfaction is a rising issue with young men too, although their average body dissatisfaction remains lower than young women’s. Religiosity has been negatively linked to body dissatisfaction for women, but the relation for men is unclear. The current study (N?=?5104) built upon a previous latent profile analysis of a large, diverse sample of US. college students Multi-Site University Study of Identity and Culture (MUSIC). We examined whether body dissatisfaction scores were related to three religious classes, when depressive symptoms were controlled for, and whether gender moderated that potential relation. Body dissatisfaction scores were significantly related to religious class. Gender had a main effect although not a moderating effect: men had better body dissatisfaction than women did, and their religious class similarly affected their body dissatisfaction scores. Religiosity appears important for emerging adult men’s body dissatisfaction, like for emerging adult women.     

Sex differences in trauma symptoms,body image and intensity of pain in a Polish sample of patients suffering from chronic pain

The main goal of the current study was to investigate sex differences in the relationship between the level of trauma symptoms appearing in posttraumatic stress disorder (PTSD) and intensity of pain in a sample of 300 Polish patients suffering from chronic pain, specifically rheumatoid arthritis and lower back pain. We also focused on participants’ body image with body esteem as a mediator. To assess the intensity of pain among participants, we used the Numerical Rating Scale. The level of trauma symptoms was assessed with the PTSD Factorial Version Inventory. To measure body image among participants, we used the Body Esteem Scale. The results of our study suggest that trauma symptoms and body image dimensions were significant predictors of pain intensity among men suffering from chronic pain. Moreover, trauma symptoms and age were significant predictors of pain intensity among women suffering from chronic pain. Finally, we demonstrated that sex differentiates the reaction to chronic pain.     

Out of the body: embodiment and its vicissitudes

Body‐mind dualism and the consequent neglect of the body of the analyst can have important negative effects on the analytical process leading all too often to misinterpretations of the analysand's verbal and non‐verbal communications and to disturbances of analytical temporality. This is intensified when we are dealing with individuals where disembodiment and states of psychic deadness are central features. The paper explores the philosophical roots of the idea of a disembodied mind and the way in which this impacts our relationship with the world. While André Green's concept of the dead mother and disturbances in the sense of self‐agency have been held to play an important role in states of psychic deadness, I suggest that it is rather disturbances in the sense of body ownership and of the body image which are more central. The paper then discusses the particular kinds of countertransference that can be evoked in the analyst when we find ourselves dealing with this type of patient and suggests how we can use our embodied countertransference to become aware of and elaborate our own feelings of deadness in order to overcome the loss of temporality that is characteristic of such states. This is illustrated with reference to my work with a young man with a masochistic perversion and a severe disturbance of the body image with an accompanying profound sense of psychic deadness.