Er?ffnungsansprache

Ohne Zusammenfassung     

What is Theological Interpretation? The Example of Robert W. Jenson

Theological interpretation is an approach to reading generated by a theological understanding of the biblical text, of the community that reads it theologically, and of the practice of reading. This essay argues this point on the basis of the work of one representative theological interpreter, Robert W. Jenson. In addition, it entertains John Barton's objection that theological interpretation amounts to eisegesis. The article concludes that theological exegesis does not necessarily involve reading one's views into the text, but rather that it results in putting the text to a different end.     

Intersubjektivit?t und psychoanalytische Identit?t

The psychoanalytic identity is the result of identification with a psychoanalytic introject. It protects against the fears to which everyone who is attempting to illuminate the unconscious is exposed. In this paper the substantive issues of identity are discussed as a psychoanalyst who is a support for the work by providing concepts for the understanding of the unconscious. Using the example of the intersubjective wend in psychoanalysis it will be examined how these contents have changed under the influence of intersubjectivity. The notion that psychological development also occurs in psychoanalysis in unmistakable interpersonal contexts implies removing the restraints imposed by commitment to the technical rules and normative expectations. The intersubjective view of psychoanalysis therefore demands from the psychoanalyst an identity which is fundamentally different from that of the classical psychoanalyst. Processing the associated fears places the psychoanalytic identity at a more mature stage.     

Old is old is old?

We examined potential differences between two matched subgroups of elderly men: young-old (65-74 years of age; n = 53) and old-old (75 years of age and older; n = 56). Subjects were fairly healthy men from community agencies, who were interviewed and tested on a number of characteristics involving personality, mood, attitudes, and behaviors. Although t tests and correlations indicated some differences between the groups, the overall findings underlined their similarity on the vast majority of variables scrutinized. The crucial base for enhancing understanding in gerontology should not only focus on the age-advancing senescent person but on the whole individual.     

What is spiritual? What is spiritual suffering?

The author offers definitions for "spiritual" and for "spiritual suffering," suggesting that human spiritual needs include Love, Faith, Hope, Virtue, and Beauty. Spiritual suffering is experienced when these needs are unfulfilled. Spiritual care involves assisting in the fulfillment of these needs. He considers the constant movement between spiritual needs and fulfillments, encouraging use of fluid (not static) assessment methods using "spiritual spectra." As a model, this outline of basic spiritual needs may serve as the foundation for many current spiritual assessment tools.     

Where is here? When is now?1

With a Kleinian perspective influenced by Betty Joseph, the author describes the distinctive ‘here and now’ of a psychoanalysis as the place and the time of the patient’s inner subjective world as it emerges in the work of patient and analyst. This psychoanalytic ‘here’ and ‘now’ is examined with clinical material from the analysis of Mr X; first, with an account of the way his analysis begins and then through a detailed session five years later.The author identifies Mr X’s problems with place and time, and how these change over the course of the analysis. He moves from sequestered dyadic relationships towards an Oedipal and family space, and from disconnection and timelessness to acquiring a sense of duration, of being in the present with a past and a future – all of which, the paper aims to show, has implications for technique.     

What is analysis?

This paper attempts to discern a ground for doing depth psychological work in times of disappearance, loss and the absence of the gods. Through the poetry of Friedrich Hölderlin, and to a lesser extent, Rainer Maria Rilke, it seeks to discover the significance of fragmentation and conflagration in the manifestations of both psyche and the post-industrial landscape we inhabit. What does the ‘death of god’ mean for our notions of symbol and self and for the practice of psychotherapy and psychoanalysis? How do we understand our daily clinical work in the context of ruin, holocaust and despair?     

What is historicism?

“Historicism” has become a ubiquitous and equivocal term. A classification is given here of five separate uses of the term currently in vogue, each provided with a unique qualifying adjective to help keep them distinct. I then offer a few objections to some of the more radical conclusions which have been drawn by proponents of a specific version of historicism, one associated with “postmodernism “. The positions of Rorty and Putnam are contrasted as examples of strong and weak degrees of historicism, respectively.     

What is presentism?

Presentism has received much scrutiny of late, yet little has been said of its definition. Many assume that it means simply that all that exists, exists at present. However, this definition will not do. It is defective in a multiplicity of ways. I consider and reject each of a number of intuitive ways in which to amend it. Each carries us a bit closer to our goal, but not until the end do we reach a definition that is wholly satisfactory. The final definition has this remarkable feature: it has us posit abstracta of two kinds, namely, times and haecceities.     

What is computation?

To compute is to execute an algorithm. More precisely, to say that a device or organ computes is to say that there exists a modelling relationship of a certain kind between it and a formal specification of an algorithm and supporting architecture. The key issue is to delimit the phrase of a certain kind. I call this the problem of distinguishing between standard and nonstandard models of computation. The successful drawing of this distinction guards Turing's 1936 analysis of computation against a difficulty that has persistently been raised against it, and undercuts various objections that have been made to the computational theory of mind.     

What is trustworthiness?

This paper develops a novel, bifocal account of trustworthiness according to which both trustworthiness simpliciter (as in ‘Ann is trustworthy’) and trustworthiness to phi (as in ‘Ann is trustworthy when it comes to keeping your secrets’) are analysed in terms of dispositions to fulfil one's obligations. We also offer a systematic account of the relation between the two types of trustworthiness, an account of degrees of trustworthiness and comparative trustworthiness, as well as a view of permissible trustworthiness attribution.     

Who is approachable?

The consequences of social interaction can be variable, sometimes harmful, but often rewarding. The adaptive social perceiver must therefore determine which interactions are worthwhile pursuing and which are not. The present research investigated whether subtle but meaningful differences in facial expressions are perceived in terms of the affordance of approachability. Participants engaged in simulated social encounters with targets displaying enjoyment smiles, non-enjoyment smiles or neutral expressions while fluctuations in their posture were measured. The results indicated systematic differences in perceived approachability as a function of facial expression and target sex. These findings are discussed in terms of the functional coupling between social perception and action with respect to the information that specifies the affordance of approachability.