The katechon in the age of biopolitical nihilism

The article addresses the ‘messianic turn’ in contemporary continental philosophy, focusing on the concept of the katechon as the restraining force that delays the advent of the Antichrist in the Second Letter to the Thessalonians. While Carl Schmitt held the passage on the katechon to ground the Christian doctrine of state power, Giorgio Agamben’s reading of Pauline messianism rather posits the ‘removal’ of the katechon as the pathway for messianic redemption. In our argument, the significance of this text goes beyond the persistence of a vestige of the theological in modern politics. On the contrary, the logic of the katechon only comes into its own under modern nihilism as the resolution of the problem of social order in the absence of the eschatological dimension. The article focuses on the lethal paradox of the logic of the katechon, whereby the function of protection and restraint is converted into violence and anomie, and global political order becomes indistinguishable from global civil war. We conclude by outlining the conditions for suspending the katechonic function in a critical engagement with Agamben’s messianic politics.     

Hans Jonas's diagnosis of nihilism: The case of Heidegger

This paper is concerned with the implications of Husserl's phenomenological reformulation of the problem of error. Following Husserl, I argue that the phenomenon of error should not be understood as the accidental failure of a fully constituted cogito, but that it is itself constitutive of the cogito's formation. I thus show that the phenomenon of error plays a crucial role in our self-understanding as unified subjects of experience. In order to unpack this 'hermeneutical function' of error, I focus on three inter-related notions which are recurrently used by Husserl to refer to the central aspects of error apprehension: explosion (Explosion), replacement (Ersatz), and cancellation (Durchstreichung). My discussion, however, does not remain committed to the Husserlian framework as such. This is not only because Husserl's notion of explosion proves itself untenable, but because the Husserlian paradigm does not make room for a linguistic dimension intrinsic, in my view, to the realization of error. Hence, I proceed by reconstructing the Husserlian terms as tropes of realization, as narratological devices in the 'language game' of error. I argue that these hermeneutical devices are necessary for maintaining what Nietzsche would call the self's 'semblance of unity'. The assumption of one single subject is perhaps unnecessary; perhaps it is just as permissible to assume a multiplicity of subjects, whose interaction and struggle is the basis for our thought and our consciousness in general? (Nietzsche, The Will to Power #490)     

Predicting the present: expert testimony and civil commitment

This article uses the Supreme Court's decision in Daubert as an opportunity to address a chronic concern regarding the disparity between mental health law as officially enunciated and the practical application of that law. After Daubert, admissibility of expert evidence under the federal rules requires a qualified expert, a reliable basis for the testimony, and relevance to the legal issue. Ongoing psychological research pursues empirical data that expands the scope of psychological expertise and clarifies its limits. This article addresses the requirement of relevance by examining the logical relationship between the psychologist's actuarial and clinical expertise and the legal issues addressed by the court in civil commitment proceedings. Ideally, Daubert might stimulate a process of cooperative analysis in which psychologists and lawyers clarify the proper roles of psychological experts and of the courts with which those experts interact. This article begins that project by clarifying the legal determination required in civil commitment proceedings and by explicating the relationship between the responsibilities of experts and those of courts.     

Kierkegaard on the concept of authority

International Journal for Philosophy of Religion -     

Motivation for and commitment to social values: The roles of age and gender

The primary aim of this study was to examine how motives and commitment to social values influence well-being in men and women of different ages. College students and older adults in the community reported on their motivational orientation (intrinsic vs. extrinsic), behavioral commitment to idiographic social values, and their current well-being (satisfaction with life, positive and negative affect). We tested a series of path models with motivational orientation mediating the relationship between commitment to values and well-being. Consistent with self-determination theory, we found that behavioral commitment to intrinsically motivating social values was related to greater life satisfaction and positive affect, whereas being committed to extrinsically motivating values was related to greater negative affect. While age and gender did not moderate these relationships, meaningful age and gender differences emerged across value-based motivations, commitment, and indices of well-being. This work adds to our understanding of how values are a guiding influence for successful navigation of one’s social world.     

Heidegger's Reception of Kierkegaard: The Existential Philosophy of Death

After briefly drawing attention to two key strains in the history of philosophy's dealings with death, the Platonic and the Epicurean, I describe a more recent philosophical alternative to viewing death in terms of this ancient dichotomy. This is the alternative championed by the likes of Søren Kierkegaard, the father of existentialism, and Martin Heidegger, whose work on death tends to overshadow Kierkegaard's despite the undeniable influence exerted on him by the nineteenth century Dane. By exploring this influence, a deep connection between them on the topic of death becomes apparent. Although both of these thinkers arise from the Platonic/Christian tradition, I discuss how they handle Epicurean insights about death in their work, and thereby prescribe a peculiar way of living with death that falls somewhere in between the Platonic and the Epicurean strains. This way of approaching life through death, in which Kierkegaard and Heidegger show signs of reaction to (and in some cases, influence from) both strains, is what I call the ‘existential philosophy of death’.