Narrative responsibility and moral dilemma: A case study of a family’s decision about a brain-dead daughter

A brain death case is presented and reinterpreted using the narrative approach. In the case, two Japanese parents face a dilemma about whether to respect their daughter’s desire to donate organs even though, for them, it would mean literally killing their daughter. We argue that the ethical dilemma occurred because the parents were confronted with two conflicting narratives to which they felt a “narrative responsibility,” namely, the responsibility that drives us to tell, retell, and coauthor the (often unfinished) narratives of loved ones. We suggest that moral dilemmas arise not only from conflicts between moral justifications but also from conflicts between narratives and human relationships.     

Posthuman Pleasures: Transcending the Human-Machine Boundary

Abstract

Today, technology affects us in a variety of ways: it helps to bridge great distances, it opens up new possibilities for communication, and it allows us to see our world in ever-new perspectives. Technology also increasingly permeates bodily boundaries, both on a physical level (or in "real" life) as well as on an imaginary level (or in narratives that deal with the relation between body and technology). An important aspect of these already implemented technologies or future visions of the interaction between human bodies and technology is the enhancement of sexuality through technological appliances or even its replacement by other forms of "fusion" between human beings. This paper focuses on how sciencefiction narratives and posthuman philosophy imagine the transformation of today's messy and wet "body-sex" into "future-sex" arguing that in fact the body is not made redundant in these visions, but rather changed and "queered" through its interaction with technology.     

Spatial orientation by mental transformation

Across three experiments, college students read narratives describing two-dimensional horizontal, sagittal, or coronal environments, each with seven objects in surrounding directions (at 45° angles). Then they responded from memory to questions about which objects were in specific directions. The distributions of error rates and response times were compared with distributions predicted by a mental transformation model and two verbal-spatial decoding and retrieval models. The data fit the predictions of a modified mental transformation model (mental transformation plus 180° exception) better than the predictions of either verbal-spatial model. This was true even though the environment was presented narratively rather than perceptually, and it was true for both the vertical planes in addition to the more typical horizontal plane. Received: 8 August 1997 / Accepted: 2 June 1998     

Sex differences in the object representations in the dreams of adolescents

The present study explored sex and age differences in the level of object representations and human movement in the dreams of adolescents. In order to test empirically the contention that early object relations are significantly linked to the formation of children’s gender identity, 389 dreams recorded by 115 adolescents, ages 15–18, were scored for object representations and levels of human movement. As predicted, there were significant differences in the quality of object representations in male and female adolescent’s dream content. In addition, female’s dreams contained significantly higher amounts of human movement than males’ dreams although these differences may well be attributable to longer dream narratives in the female sample. Further, these sex differences were most pronounced at the highest end of the sample age range. Results are discussed in terms of object relations adolescent development. The authors wish to thank Patricia Heenan, M.A., for her invaluable assistance with data management, Alice Pope, Ph.D., for her helpful suggestions, and Dave Cowen, Ph.D., for making his data available to us. Portions of this paper were presented at the Association for the Study of Dreams, June 1996, Berkeley, CA.     

Coming out stories framed as faith narratives, or stories of spiritual growth

The tension between religion and sexuality is particularly pronounced for gay and lesbian people who are often “caught in the middle” between a constitutional sexual orientation and a religious body that rejects it. This paper demonstrates how gay men can be helped in trying to integrate these deeply human and intrinsic parts of themselves, using a developmental approach first articulated by Robert Kegan. It argues that such development is often reflected later in theological language: in this case, in these men's coming out narratives, which are often framed as stories of spiritual growth.     

Theology and narrative: the self,the novel,the Bible

This paper critically evaluates the work of Charles Taylor and Alasdair MacIntyre by comparing their understanding of the narrative structure of selfhood with paradigms derived from three other sources: Heidegger’s conception of human being as Dasein; Rowan Williams’ interpretation of Dostoevsky’s theology of narrative; and Kierkegaard’s project of reading the Old Testament narrative of Abraham and Isaac as part of the Christian God’s autobiography. These comparisons suggest that Taylor and MacIntyre’s own narratives of Western culture lack a certain, theologically required openness to a variety of specific ways in which both individuality and history resist understanding in narrative terms as much as they demand it.     

Dimensions of Modernity and Their Contemporary Fate

Modernity, a focal point of interest in our time, means the cultural schemata and mechanisms of social action stemming from the Enlightenment and the modernization process. It is a set of new and “man-made” rationalized mechanisms and rules for human societies that naturally grow beyond geographical boundaries. The interrelated dimensions of modernity may be roughly grouped into “intellectual” and “institutional” categories including subjectivity and individual self-consciousness, a spirit of rationalized and contracting public culture, modernity in sociohistorical narratives as an ideology, rationalization of economic operations, bureaucracy in administrative management, autonomy of the public sphere, and the democratization and contraction of public power. Modernity is inherently contradictory and risky, yet until now there has been no sign of an end in sight. It remains to be the major support and dynamic in keeping human society running. Let us beware of superficial judgment when reflecting upon theoretical critiques of modernity and try to grasp the great challenges and opportunities of globalization—essentially a process of modernity. Translated by Fan Lingmei, from Zhongguo shehui kexue, 2004:4     

NEUROMYTHOLOGY: BRAINS AND STORIES

Abstract. I sketch a synthetic integration of several levels of explanation in addressing how myths, narratives, and stories engage human beings, produce their sense of identity and self‐understanding, and shape their intellectual, emotional, and embodied lives. Ultimately it is our engagement with the metanarratives of religious imagination by which we address a set of existentially necessary but ontologically unanswerable metaphysical questions that form the basis of religious belief. I show how a multileveled understanding of evolutionary biology, history, neuroscience, psychology, narrative, and mythology may form a coherent picture of the human spirit. Neuropsychological functions involved in constructing and responding to the narratives by which we form our identities and build meaningful lives include memory, attention, emotional marking, and temporal sequencing. It is the neural substrate, the emotional shaping, and the narrative structuring of higher cognitive function that provide the sine qua non for the construction of meaning, relationship, morality, and purpose that extend beyond our personal boundaries, both spatial and temporal. This includes a neural affect system shaped by our developmental dependency, the dynamic narratives of self formed in the development of identity and reconstructed over the life span, drawing on culturally available mythic and storied forms. Narrative constitutes our movement in moral space and may have the potential both for healing and for disruption for us as individuals and as a species, providing a contingent solution to the alienation and fragmentation of personhood, relationship, and community.     

Worse than feared? Failure induction modulates the electrophysiological signature of error monitoring during subsequent learning

This study examined how self-relevant failure influences error monitoring—as reflected in the error-related negativity (Ne/ERN) —and behavioral adaptation during subsequent feedback-based learning. We applied two phases (pre- and posttest) of a probabilistic learning task. Between pre- and posttest, participants were assigned to one of two groups receiving either failure feedback or no feedback during a visual search task described as diagnostic of intellectual abilities. To disentangle the effects of failure and motivational disengagement due to prolonged task performance, we linked the posttest to intelligence (Experiment 1) or described it in neutral terms (Experiment 2). Failure induction was associated with an increase in Ne/ERN amplitude at posttest in both experiments, although there were no differences in overall performance. In contrast, the Ne/ERN decreased from pre- to posttest in the no-failure-feedback group, particularly in Experiment 2. Furthermore, failure feedback affected error-related behavioral adjustments, suggesting a shift toward a reactive, error-driven mode of behavior control. These findings emphasize the importance of affective-motivational state in error processing and subsequent behavioral adaptation.     

The affective experience of the analyst in the extra-analytic moment

This exploration of the extra-analytic moment focuses on the analyst’s affective experience of encountering her patient outside the boundaries of the consulting room. Two complex interactions are presented in which the analyst is challenged to confront known and unknown aspects of herself and negotiate her next move. The authors discuss the value of examining oneself beyond the traditional boundaries, and highlight the potential for personal and professional growth in moments when the analyst’s fallibility and humanity are unwittingly revealed. In allowing the unpredictable to become less of an unwanted event and more of an opportunity to express that which makes us human, our analytic work is enriched.Janet Rivkin Zuckerman, Ph.D., is Visiting Instructor at the Westchester Center for the Study of Psychoanalysis and Psychotherapy, Adjunct Clinical Supervisor at the Derner Institute, Adelphi University, and Ferkauf Graduate School, Yeshiva University, and Faculty Member and Supervisor at The Center for Preventive Psychiatry, White Plains, New York.Lisa Horelick, Psy.D., is Faculty Member and Supervisor at the Suffolk Institute for Psychotherapy and Psychoanalysis, Adjunct Clinical Supervisor at the Ferkauf Graduate School, Yeshiva University, and Supervisor at the Postdoctoral Program in Psychoanalysis and Psychotherapy, Derner Institute, Adelphi University, New York.     

The Holy,Catholic Theater: Exegesis of Life on the Stage

This article explores the theological/philosophical resonances of the theater. “Holy” and “catholic” are the key terms that shape the reflection. The holy is masked in the ordinary details of plays and musicals. Thus, it is fitting to say that the theater is “God-haunted,” a place of transcendence and transformation. The catholicity of the theater is found in acknowledging its inherent commitment to telling the whole truth, or at least endeavoring to tell what is true, about human existence. We are by nature story-telling creatures, and the narratives embodied in the theater aid in interpreting and reflecting on mystery and truth, in the exegesis of our lives and of our way of being in the world. Two plays and a musical are representative anecdotes that flesh out the ideas advanced in the essay—Equus, Auntie Mame, and A Chorus Line.     

On the notion of home and the goals of palliative care

The notion of home is well known from our everyday experience, and plays a crucial role in all kinds of narratives about human life, but is hardly ever systematically dealt with in the philosophy of medicine and health care. This paper is based upon the intuitively positive connotation of the term “home.” By metaphorically describing the goal of palliative care as “the patient’s coming home,” it wants to contribute to a medical humanities approach of medicine. It is argued that this metaphor can enrich our understanding of the goals of palliative care and its proper objectives. Four interpretations of “home” and “coming home” are explored: (1) one’s own house or homelike environment, (2) one’s own body, (3) the psychosocial environment, and (4) the spiritual dimension, in particular, the origin of human existence. Thinking in terms of coming home implies a normative point of view. It represents central human values and refers not only to the medical-technical and care aspects of health care, but also to the moral context.     

Skeptical theism and moral obligation

Skeptical theism claims that the probability of a perfect God’s existence isn’t at all reduced by our failure to see how such a God could allow the horrific suffering that occurs in our world. Given our finite grasp of the realm of value, skeptical theists argue, it shouldn’t surprise us that we fail to see the reasons that justify God in allowing such suffering, and thus our failure to see those reasons is no evidence against God’s existence or perfection. Critics object that skeptical theism implies a degree of moral skepticism that even skeptical theists will find objectionable and that it undermines moral obligations that even skeptical theists will want to preserve. I discuss a version of the first objection and defend a version of the second.     

Object permanence in adult common marmosets (Callithrix jacchus): not everything is an “A-not-B” error that seems to be one

In this paper, we describe a behaviour pattern similar to the “A-not-B” error found in human infants and young apes in a monkey species, the common marmosets (Callithrix jacchus). In contrast to the classical explanation, recently it has been suggested that the “A-not-B” error committed by human infants is at least partially due to misinterpretation of the hider’s ostensively communicated object hiding actions as potential ‘teaching’ demonstrations during the A trials. We tested whether this so-called Natural Pedagogy hypothesis would account for the A-not-B error that marmosets commit in a standard object permanence task, but found no support for the hypothesis in this species. Alternatively, we present evidence that lower level mechanisms, such as attention and motivation, play an important role in committing the “A-not-B” error in marmosets. We argue that these simple mechanisms might contribute to the effect of undeveloped object representational skills in other species including young non-human primates that commit the A-not-B error.     

Gender Differences in Speech Temporal Patterns Detected Using Lagged Co-occurrence Text-Analysis of Personal Narratives

This paper describes a novel methodology for the detection of speech patterns. Lagged co-occurrence analysis (LCA) utilizes the likelihood that a target word will be uttered in a certain position after a trigger word. Using this methodology, it is possible to uncover a statistically significant repetitive temporal patterns of word use, compared to a random choice of words. To demonstrate this new tool on autobiographical narratives, 200 subjects related each a 5-min story, and these stories were transcribed and subjected to LCA, using software written by the author. This study focuses on establishing the usefulness of LCA in psychological research by examining its associations with gender. The application of LCA to the corpus of personal narratives revealed significant differences in the temporal patterns of using the word “I” between male and female speakers. This finding is particularly demonstrative of the potential for studying speech temporal patterns using LCA, as men and women tend to utter the pronoun “I” in comparable frequencies. Specifically, LCA of the personal narratives showed that, on average, men tended to have shorter interval between their use of the pronoun, while women speak longer between two subsequent utterances of the pronoun. The results of this study are discussed in light of psycholinguistic factors governing male and female speech communities.     

Enacting Remembrance: Turning Toward Memorializing September 11th

The memorial at the site of the former World Trade Center will open on the tenth anniversary of 9/11 to help us commemorate, honor, educate, and mourn. Memorializing is an act that involves shared memory and collective grieving—aiming also to restore severed communal bonds and dismantled cultural ideals. As such, it is a form of cultural renewal that can transform traumatized mourners into an ethical community of memory. The active rituals of memorial activity utilize both inscribed and non-inscribed practices to help survivors of mass trauma manage fear, disorganization, and helplessness as well as sorrow. To bear witness to horrific events and the suffering they induced is a moral act. To do so together with people who may have seen the events of 9/11 from other perspectives, while also remembering one’s own vision of what mattered, may mean learning to tolerate multiple conflicting narratives about the events’ meanings. It is time to turn our attention from the memorial to memorializing.     

The fragmentation of the religious tradition of the creation,after‐life and morality: Modernity not post‐modernity

Religion asks three central questions: ‘What becomes of us after death?’, ‘How should we lead a moral life?’, and ‘How and why were the universe, life and human beings created?’ In the past, these questions were answered together as part of a single unified narrative. From the mid‐nineteenth century onwards, the growth of modern science and of spiritualism led to a fragmentation of this religious tradition so that the questions are now often asked separately and the answers combined in unexpected ways. This phenomenon is an outgrowth of modernity, not post‐modernity. Post‐modernists have suggested that there has been a recent, new and definitive ending of modernity with a collapse of all dominant grand narratives. Religion is one of the grand narratives supposed to have suddenly unravelled and fragmented in this recent sea‐change, although post‐modernists in general have not bothered to provide the empirical evidence to demonstrate this. The detailed account of the long, slow process of religious fragmentation and the particular role of nineteenth‐century spiritualism given here shows that the post‐modernist thesis does not work for Europe's most important grand narrative—the Christian religion. We can see rather a process of slow unravelling of the origins which go back at the very least to the latter half of the nineteenth century, a time of classic modernity and confidence in progress. This tendency towards fragmentation has continued at least in Europe, but religion persists; it has not experienced the mushroom rise and sudden implosion that has characterised the (until recently) fashionable, grand narratives of the secular intellectuals. We are living in modern, not post‐modern, times.     

Julian of Norwich: Problems of Evil and the Seriousness of Sin

Julian of Norwich emphasizes God’s eternal and unchanging love for humankind. Her visions show how God is not angry with our sins and so has no need to forgive us. God does not shame or blame us but excuses us and plans how to reward and compensate us for sin. In relation to Mother Jesus, we remain dear lovely children who need help, correction, and education. Although these remarks suggest to some that Julian must be “soft” on sin, that she has no adequate appreciation of the worthiness of God or the dignity of human nature, I argue that this is far from the case. On the contrary, she makes Divine worthiness axiomatic and urges readers to live into it. She relocates human dignity not in its intrinsic value but in our centrality to God’s plan. She measures the seriousness of sin in terms of the “real hard work” it takes to rear us up out of it: crucifixion for Christ, the hell of being a sinner and the crucifixion of life-long penance for us. Nevertheless, the brightness of her visions dominates with her assurance that despite the sin-produced sufferings of this present life, all will be well.     

Narratives of Mastery and Resistance: Lay Ethics of Nanotechnology

This paper contributes towards a lay ethics of nanotechnology through an analysis of talk from focus groups designed to examine how laypeople grapple with the meaning of a technology ‘in-the-making’. We describe the content of lay ethical concerns before suggesting that this content can be understood as being structured by five archetypal narratives which underpin talk. These we term: ‘the rich get richer and the poor get poorer’; ‘kept in the dark’; ‘opening Pandora’s box’; ‘messing with nature’; and ‘be careful what you wish for’. We further suggest that these narratives can be understood as sharing an emphasis on the ‘giftedness’ of life, and that together they are used to resist dominant technoscientific and Enlightenment narratives of control and mastery which are encapsulated by nanotechnology.     

On complicity theory

The received account of whistleblowing, developed over the last quarter century, is identified with the work of Norman Bowie and Richard DeGeorge. Michael Davis has detailed three anomalies for the received view: the paradoxes of burden, missing harm and failure. In addition, he has proposed an alternative account of whistleblowing, viz., the Complicity Theory. This paper examines the Complicity Theory. The supposed anomalies rest on misunderstandings of the received view or misreadings of model cases of whistleblowing, for example, the Challenger disaster and the Ford Pinto. Nevertheless, the Complicity Theory is important for as in science the contrast with alternative competing accounts often helps us better understand the received view. Several aspects of the received view are reviewed and strengthened through comparison with Complicity Theory, including why whistleblowing needs moral justification. Complicity Theory is also critiqued. The fundamental failure of Complicity Theory is its failure to explain why government and the public encourage and protect whistleblowers despite the possibility of considerable harm to the relevant company in reputation, lost jobs, and lost shareholder value. An earlier version of this paper was presented at the 2005 conference, Ethics and Social Responsibility in Engineering and Technology, Linking Workplace Ethics and Education, co-hosted by Gonzaga University and Loyola Marymount University, Los Angeles, CA, USA, 9–10 June 2005.