Philosophy as the In-Between

What is the difference between doing philosophy and doing the history of philosophy? Where should the line be drawn between “using” previous philosophers to make one's point and discussing what past philosophers claimed? In trying to confront these questions, this essay starts with a reflection on the difference between doing philosophy and doing the history of philosophy as proposed by the French philosopher Gilles Deleuze, and confronts it with a different one derived from the German philosopher Martin Heidegger. The ideas developed by Heidegger will then lead to a definition of “philosophy” and to some etymology-based reflections on what a “philosopher” is that Plato proposes in his “Symposium”. The essay continues by arguing that, when doing philosophy, it is necessary to return to philosophy's past in order to recoup philosophical momentum. The essay concludes with some reflection on the possible similarities between Plato's characterization of Eros as the first philosopher and the difference between doing philosophy and doing the history of philosophy.     

On Unconscious Communications and Covert Enactments: Some Reflections on Their Role in the Analytic Situation

By means of an extended clinical example, this paper focuses on the impact that unconscious communications in the form of nonverbal behavior may have on the course and outcome of an analysis.

Responding to sudden catastrophic illnesses in their fathers, patient and analyst created enactments aimed at blinding them to hard truths about their relationships with this parent.

Serving as powerful resistances that led to a stalemate and all but ended treatment, these nonverbal enactments had to be recognized, confronted, and understood by both participants before analytic work could be resumed and progress achieved in this analysis.     

The Perils of Feeling In-Between: The Experiences of Emerging Adult Novice Teachers

This paper explores whether emerging adults who are also new teachers experience any negative consequences connected with the “in-between” feeling of emerging adulthood. A survey was administered to 58 first-year teachers to identify teachers who were satisfied and dissatisfied with their classroom management experiences. A subsample of 16 teachers were interviewed to elicit their narratives of becoming adult and becoming a teacher. Teachers used three frameworks to define and describe the experience of adulthood. Completing the Adult Checklist is a global status identified by the attainment of social role markers associated with adulthood. Feeling Adult is a subjective experience of adulthood that varies across contexts and is dependent on comparisons of the self with others. The third framework, Seen As Adult, is the establishment of adult status in the perceptions of significant others. Teachers dissatisfied with their classroom management were found to say that they did not Feel Adult in their classrooms and that they were not Seen As Adult by their students or other teachers. Implications are discussed for the study of difficulties encountered by emerging adults who take on roles in which they are expected to act in an adult capacity.     

On Some Advantages of Mutual Sexual Fantasy in the Analytic Situation: Commentary on Paper by Christopher Bonovitz

This commentary reflects a fundamental agreement with Christopher Bonovitz' main thesis—fantasy, indeed, cannot be seen as a product of an isolated mind and is intrinsic to the development of both optimal internal and interpersonal richness. The theme of mutual sexual fantasy between analyst and patient in particular is highlighted for discussion. It is argued that, contrary to the more discussed dangers of erotic countertransference feelings, the absence of analysts' reciprocal sexual fantasy has the potential to deaden the analytic relationship and result in a less than satisfactory analytic experience.     

Liminal Subjectivities and Religious Change: Circumscribing Giddens for the Study of Contemporary American Religion

Observers of American religion have noted significant changes in the last 50 years. Many of the current theories interpreting these changes cite the writings of the British social theorist Anthony Giddens. Such works suggest that we are living in a post-traditional, ‘late modern’ society in which self-identity, community, and the codes we live by are no longer ascribed, but reflexively made and re-made in continuous ‘projects of the self’. This article seeks to circumscribe late modernity theory for the study of contemporary religion, examining its usefulness and limitations. I argue that the disembedding structures of late modernity—while uneven in their effects on individuals from different social locations—create ‘liminal subjectivities’ among certain classes and groups. This state of being ‘betwixt and between’ social locations places individuals into new and sometimes ephemeral social networks, which in turn may result in them seeking out and experimenting with new religious groups, beliefs, and practices.     

The politics of reflexivity: Subjectivities,activism, environmental conflict and Gestalt Therapy in southern Chiapas

Through the analysis of Gestalt Therapy workshops organised by a local NGO in southern Chiapas, Mexico, I explore the ways in which psychotherapeutic practice sheds light on indigenous and peasant subjectivation processes. Based on the analysis of testimonies from 23 workshop participants and personal observation, I discuss the role of psychotherapeutic practice in facilitating individual and collective reflexivity, and in fostering political fellowship and participation in community matters. Empirical evidence points to how healing interventions like the one here analysed – especially when implemented in contexts of conflict, material and symbolic dispossession – need to explicitly include work on structural issues of power in order to move beyond decontextualised, and thus depoliticised, reflexivity. This case study aids political ecologists interested in the subjective, emotional and embodied aspects of grassroots activism to comprehend how psychotherapy contributes to the construction of a private-public continuum of emotional expression, and its implication for understanding relationships between subjectivities, emotions and generative political processes.     

On Hannah Arendt: The Worldly In-Between of Human Beings and its Ethical Consequences

Abstract

In this paper, I show how a concept of ethics can be derived from Hannah Arendt’s theory of action in The Human Condition, which contains from her call for action. When she looks at the ‘political actor’, as well as at the concept of ‘political situation’, her ethical claim is first of all the need to take initiative, to act. Hence, ‘political situations’ as she defines them are discussed as common responsibilities. But common responsibility is rooted in the in-between of human beings, rather than in individual human nature and is determined by Arendt’s principle of humanity. Therefore, at the centre of an implicit Arendtian ethics stands the world and the in-between of human beings.     

Secondary Revision: On Rethinking the Analytic Process and Analytic Technique

The author relates aspects of his own personal history and professional development in an effort to explain the changes in his way of thinking and working as an analyst that have evolved over the past thirty years. He also includes some of his current thinking on the questions of countertransference, the uses of memory, and contemporary analytic technique.     

Science Shapes the Beautiful: Shaping Moment-to-Moment Aesthetic Behavior

The Psychological Record - Mechner’s advocacy of interrelating beauty, music, and behavior reunites themes from the earliest stages of the development of behavior analysis. This reunification...     

The Skin as Seen: Thinking Through Racialized Subjectivities and Pedagogy with Levinas

Studies in Philosophy and Education - From a Levinasian perspective, the interaction between two people is an ethical encounter, a face-to-face interaction that calls the subject into question and...     

Tone Shapes: A Novel Type of Synaesthesia

(Reich, W. The Mass Psychology of Fascism. New York: Orgone Institute Press, 1946. Pp. XXIV-344.) Reviewed by Philipp Weintraub.

(Sherif, M., &; Cantril, H. The Psychology of Ego-Involvements. New York: Wiley, 1947. Pp. 525.) Reviewed by Nathan Israeli     

In-Between Spaces. Pluralism and Hybridity as Elements of a New Paradigm for Religion in the Modern Age

We are living in an age of pluralization in which religiosity and secularity are not mutually exclusive. With subversive intent, Peter L. Berger relativizes with this thesis his criticism of secularization theory. In the light of the persistence and widespread nature of religion and religiosity, Berger still considers secularization theory’s assumption that modernization and secularization go hand in hand to be empirically untenable. At the same time, however, he acknowledges that a “secular discourse” has asserted itself globally and has achieved a dominant position in society. This secular discourse also spreads throughout the mind of each individual, without (necessarily) driving out religiosity. The present article traces the lines of argumentation in Peter L. Berger’s works that lead to the thesis of two pluralisms: the coexistence of different religions and the coexistence of religious and secular discourse. Moreover, it establishes a connection between the question of the simultaneity of religiosity and secularity and the debate on hybridity that is currently being conducted within German-speaking sociology. The author postulates that this focus on “in-between” spaces—that is, on plurality and hybridity—rather than on dichotomies has the potential to trigger a new paradigm for religion in the modern age.     

Hearing Silent Shapes: Identifying the Shape of a Sound-Obstructing Surface

Two experiments test whether the shape of objects that obstruct sound can be perceived by human listeners. Three foam-core shapes of equal area—disk, square, and triangle—were positioned in front a set of loudspeakers, which emanated broadband noise. On each trial, blindfolded listeners were asked to identify which shape obstructed the noise. Both experiments revealed that under most conditions, listeners could identify the shapes at better-than-chance levels. Experiment 2 also showed that the addition of a second intensity level of broadband noise randomized across trials actually improved performance. This finding suggests that listeners were likely basing their judgments on an acoustic dimension that was invariant—and was perhaps made more salient—over multiple intensities. These results add to the growing literature showing that human listeners are sensitive to sound-structuring surfaces that themselves do not produce sound.     

Secrets in the Analytic Group

Secrets are common, universal, and not pathological. But, holding secrets may damage the work of an analytic group. We believe that secrets may be considered much like dreams; they can reveal important unconscious material, which constitutes both a challenge and an opportunity for the conductor and the group-as-a-whole. Secret telling, like dream telling, may facilitate a sense of closeness and belonging, and could be understood as a request for containment. Moreover, secrets represent a path toward discussing unconscious material about an individual, and at the same time they may express a group’s secret. In addition, some secrets can arouse intense affect in the group, a quality we call “dark unconscious materials.” Once explored in the group through free-floating discussion, a new meaning is reconstructed, leading to a sense of acceptance and transformation from shame and guilt to a new feeling of courage.     

Toward an Ethical Reflective Practice of a Theory in the Flesh: Embodied Subjectivities in a Youth Participatory Action Research Mural Project

The focus of this paper is to demonstrate how embodied subjectivities shape research experiences. Through an autoethnography of my involvement in a Youth Participatory Action Research (YPAR) after‐school program with low‐income and working‐class youth of Color from predominantly Latinx communities I examined my embodied subjectivities, via an ethical reflective practice, as these surfaced in the research context. Autoethnography is presented as a tool to facilitate an ethical reflective practice that aligns with heart‐centered work. Drawing from an epistemology of a theory in the flesh (Anzaldúa & Moraga, 1981), embodied subjectivities are defined by the lived experiences felt and expressed through the body, identities, and positionalities of the researcher. The article concludes with implications for the development of community psychology competencies that attend to the researcher's embodied subjectivities.