Arguing about definitions

What are the implications of taking seriously Chaïm Perelman's proposition that “definitions are rhetorical”? Efforts to find Real Definitions are dysfunctional to the extent they direct argumentation toward pseudo “is” claims and away from explicit “ought” claims about how words are to be used. Addressing definitional disputes explicitly as propositions ofought rather thanis could put on the agenda the pragmatic concerns of definitional choice that might otherwise remain tacit.     

More controversies about panic disorder: A reply to Klein

In his discussion of McNally's article in Journal of Consulting and Clinical Psychology (64, 88–91, 1996), Klein (1996a, Behaviour, Research and Therapy, 34, 849–853) clarifies and further defends his argument that cognitive-behavior therapy (CBT) researchers must incorporate drug and pill placebo conditions in their trial designs and must demonstrate a significant drug effect before they are entitled to make inferences about CBT's antipanic effects. The purpose of this reply is to provide a critique and rebuttal of Klein's arguments.     

The dilemma of conscience in Christian belief: A pastoral perspective

This article describes the crisis of integrity experienced by a trinitarian Christian attempting to take seriously the results of current Jesus scholarship. It explores a number of traditional methods for reconciling the Jesus of history with the Christ of faith, and proposes a different paradigm, based on the structure of kairos time and the psychological dynamics of friendship.     

The ontology and temporality of conscience

Philosophers have often posited a foundational calling voice, such that hearing its call constitutes subjects as responsive and responsible negotiators of normative claims. I give the name ldquo;transcendental conscience to that which speaks in this founding, constitutive voice. The role of transcendental conscience is not – or not merely – to normatively bind the subject, but to constitute the possibility of the subject's being bound by any particular, contentful normative claims in the first place. I explore the ontological and temporal status of transcendental conscience, using Heidegger's account of conscience in Being and Time as my textual touchstone. I ask what performative structure the call of conscience might have that would enable it to constitute normative responsiveness, and I raise some temporal conundrums surrounding this structure. I argue that it is incoherent to attempt to give a literal, chronological account of the origin of normative grip and response. I suggest that we can best understand the founding calls of conscience, not as literal events occurring in regular time, but as events that can only show up retrospectively, as occurring in an ever-receding, unlocalizable past, and that these calls can only be figured mythically and metaphorically. Appropriating a Derridean term, I claim that the voice of transcendental conscience must be that of a lsquo;ghost, whose call binds us by haunting us – a haunting that is no less transcendentally necessary for its inability to be translated into a literal historical event.     

Thinking theologically about modern medicine

In the last century the dictates of modern science and technology have gained an unprecedented authority, sometimes heeded with a religious fervor once directed at religious bodies. Meanwhile, on many subjects, mainline Protestantism has withdrawn from the conversation. This is particularly the case when church and academy have tried to think theologically about the highly technical and at times dramatically nontheological problems of physical health. I propose to look at the ways in which this decline from dominance affects 1) mainline attitudes toward healing; 2) Protestant reflections on moral dilemmas in medicine; 3) religious ideals of ministry to the sick and the poor. After attending to the problems in each arena and then noting promising developments, I conclude with suggestions about reviving a vibrant theological witness in medical ethics and health care.     

Unorthodox confession, orthodox conscience: aesthetic authority in the underground

Dostoevskij’s underground parody of confession paradoxically recovers an Orthodox morality by constructing an unorthodox model of authority and authorship. The authenticity and authority of underground discourse are both contingent on self-conscious parody, which also mediates Orthodox community or sobornost’. This essay critically reconsiders ethical, aesthetic and cultural dimensions of the self-conscious interpolation of literary and religious discourses in Dostoevskij’s Notes from Underground. Arguing with and against Bakhtinian readings, it re-examines the underground narrator’s secularized, Romanticized sensibilities, cynical critique of humanism, sacrilegious modes of laughter, usurpation of authority, internalization of dialogue, literary stylization and parody, aesthetic and moral self-critique, and, finally, insistence on “a new word.”     

Transference: current concepts and controversies

In this paper I have presented a brief outline of some of the more important issues regarding transference. To summarize I shall restate ten transference issues heretofore discussed: What should be included in the definition of transference? Should it be defined narrowly or broadly? In what ways can transference be usefully viewed in relation to reality? What merit is there in distinguishing the working alliance from transference? Should self and object transference be differentiated? Should transference neuroses be discriminated from transference reactions on the one hand and from transference psychoses on the other? In addition to sexual and aggressive transferences, should sexualized and aggressivitized transferences, respectively, be distinguished? How may transference be conceived of as a vehicle of cure and yet also as a resistance to cure? What is to be said for the relative merit of the "here and now" versus the "there and then?" What is the role of transference in relation to insight on the one hand and to the therapeutic object on the other? What are some of the basic issues in countertransference?     

September 11, 2001: The Clash of Competing Worldviews

The Life Era: Cosmic Selection and Conscious Evolution Eric Chaisson New York: Atlantic Monthly Press, 1987. 259 pages.     

Coparenting and early conscience development in the family

In the current research, the authors examined children's observed compliance in a family clean-up paradigm and parents' reports of coparenting to predict young children's conscience (e.g., affective discomfort and moral regulation) in a sample of 58 families with two parents and at least two children. The authors found relations between parents' reports of children's conscience development and observer-rated compliance in a family clean-up session, and significant correlations between coparenting and conscience development. There were a greater number of significant results for younger, 2-year-old siblings than for older siblings, which may reflect the importance of the period between 2 and 3 years for the emergence of conscience. Multiple regressions revealed that younger siblings' age, observed compliance/noncompliance, and parents' reports of coparenting were all significant in predicting parents' reports of affective discomfort and moral regulation. Findings underscore the importance of continuing research on whole-family dynamics when studying young children's early conscience and moral regulation.