James Baldwin,Christian Ethics,and the Recovery of Tradition

This essay uses James Baldwin’s thought about racism and homophobia as a critical lens for thinking about some influential strands of Christian ethics. The first part shows how Baldwin understood racism and homophobia and related them to one another by framing them as instances of spirit/flesh dualism and as effects of Christian supremacy. The second part relies on Baldwin’s categories to analyze and juxtapose the thought of select neo-Anabaptist and neo-Augustinian social ethicists. Like Baldwin, the ethicists I engage respond to the distorting power of Christian supremacy and of spirit/flesh dualism. Unlike Baldwin, these ethicists frame their response to Christian supremacy and dualism as a recovery of a more authentic or faithful Christian tradition. Baldwin, who often relied rhetorically and morally on Christian claims and frequently called on Christians to reflect the example of Jesus and the precepts of love, related to the tradition from the perspective of someone who had become an outsider to the church. He tended to focus instead on what the problems he described reflected about Christianity. The contrast with Baldwin helps identify two distinct retrieval strategies, which characterize the neo-Anabaptist and neo-Augustinian ethicists I discuss. One strategy seeks to preserve the integrity of Christian faith, and the other seeks to protect its essential decency. In what follows, I highlight some of the weaknesses of these approaches to tradition retrieval.     

James Baldwin and Audre Lorde as Theological Resources for the Celebration of Darkness

Abstract

Fear of the dark undermines our efforts to understand and change the world. The writings and lives of James Baldwin and Audre Lorde are valuable resources in the effort to undermine this fear, and especially to overcome the cultural and religious valorization of lightness over darkness. Although neither of them identified as theologians, Baldwin and Lorde may be considered meta-theologians because they transcend the boundaries of traditional white supremacist and heterosupremacist theological discourse, while maintaining a focus on liberative moral values and spiritual life. Thus, they constitute valuable resources for anti-white supremacist, feminist and queer theologies, as well as for black theology and womanist theology, and spiritual healing for all. Opening ourselves to these resources requires that we unmask, debunk and dismantle the fear and loathing of, and distorted fascination with, the dark, and examining three themes in their works helps us do so. Those themes are: their responses to the admonition to ‘never trust white people’, their treatments of human difference, and their honesty about sexuality. Drawing upon these resources we see that celebrating darkness offers hope for saving humanity from destructive hierarchies based on supremacies of race, sex and gender, and provides support in the struggle against black/ dark-phobic and erotophobic traditions of Western Christianity.     

Images, imagination, and movement: pictorial representations and their development in the work of James Gibson

For more than 30 years James Gibson studied pictures and he studied motion, particularly the relationship between movement through an environment and its visual consequences. For the latter, he also struggled with how best to present his ideas to students and fellow researchers, and employed various representations and formats. This article explores the relationships between the concepts of the fidelity of pictures (an idea he first promoted and later eschewed) and evocativeness as applied to his images. Gibson ended his struggle with an image of a bird flying over a plane surrounded by a spherical representation of a vector field, an image high in evocativeness but less than completely faithful to optical flow.     

Theoretical Hubris and the Willingness To Be Radical: An Open Letter to James J. Gibson

J.J. Gibson's direct perception thesis is the cornerstone of ecological psychology. Not to understand this is not to understand ecological psychology. Beginning in the summer of 1968, when I first met Gibson, and after working with him for the next year at Cornell, I underwent a conversion crisis. I came to appreciate his thesis through a few philosophical insights that I here share with the reader through an open letter to Gibson, where I seek to illuminate the reasons for my conversion from being a Miller-Chomsky psycholinguist and a Piaget devotee to a radical Gibsonian. This conversion has influenced my work even until the present. Indeed, I am still working through its implications in all that I attempt. I share this intimate portrait of my relationship to Gibson and his profound ideas in hope that others who have struggled with his thesis might be helped along their way as I was.     

The ontology of character traits in Hume

This paper argues that Hume can account for character traits as lasting mental qualities without violating his reductionist account of the mind as a changing bundle of ideas and impressions. It argues that a trait is a disposition to act according to certain passions or motivations, explained entirely with reference to the ideas and impressions constituting one's current self. This account is consistent with Hume's view of the mind, and relies solely on his accounts of the association of impressions and ideas, and of the relationship between belief and passion, to establish relations that can properly be called lasting mental qualities.     

Contrast and assimilation in the Baldwin illusion

Four experiments were conducted to investigate the role of "large" squares on the occurrence of assimilation and contrast in the Baldwin illusion. In Exps. 1 and 2, in which subjects reproduced the length of the test line, large squares induced illusions of assimilation. In Exp. 3, reproduction of the entire length of the test line also resulted in illusions of assimilation but bisection of the test line and reproduction of one-half the length of the test line resulted in contrast. Exp. 4 replicated the findings involving judgments of one-half the length of the test line. Over-all, the results indicate that judgments of one-half the length of the test line result in contrast, whereas judgments of the entire extent result in assimilation.     

Hume and the phenomenology of agency

Some philosophers argue that Hume, given his theory of causation, is committed to an implausibly thin account of what it is like to act voluntarily. Others suggest, on the basis of his argument against free will, that Hume takes no more than an illusory feature of action to distinguish the experience of performing an act from the experience of merely observing an act. In this paper, I argue that Hume is committed to neither an unduly parsimonious nor a sceptical account of the phenomenology of agency.     

The Baldwin Effect and the persistent problem of Preformation versus Epigenesis

Despite the relatively recent ascendency of epigenetics as a subfield in biology, the issues at its heart have a much longer past. Similarly, psychology's part in this discussion is not new. This article examines one of the earliest engagements of a psychologist with what is now known as epigenetics. Briefly: in 1896, American developmental psychologist James Mark Baldwin proposed an evolutionary theory that has come to be known as the “Baldwin Effect” (so coined by Simpson, 1953). Baldwin's theory asserts that learning may set the course of biological evolution in a non-Lamarckian manner. In proposing this theory he provided a needed intermediate to Darwinian natural selection and the Lamarckian inheritance of acquired characteristics. The value of detailing how Baldwin came to put forward this theory, in light of recent advances, is that it illuminates some of the persistent arguments in the Preformation versus Epigenesis debate. Insofar as these debates continue, examining the origins of the Baldwin Effect provides useful insights.     

Post-traumatic stress disorder and hiring: The role of social media disclosures on stigma and hiring assessments of veterans

A significant percentage of veterans suffer from post-traumatic stress disorder (PTSD). Veterans are often directed to social media platforms to seek support during their transition to civilian life. However, social media platforms are increasingly used to aid in hiring decisions, and these platforms may make veterans’ PTSD more discoverable during the hiring process. Based on social identity theory and identity management theory, the integrated suspicion model, and the stigma literature, we conducted four studies that examine veterans’ PTSD disclosures on social media and the consequences in the hiring process. Study 1 suggests that 16%–34% of veterans included cues related to PTSD status on social media. Study 2, based on 290 upper-level business students, shows that veterans with PTSD were more stigmatized than veterans without PTSD, and stigmatization is associated with more suspicion and lower hiring-related ratings (of expected task performance, expected organizational citizenship behaviors (OCB), expected counterproductive work behaviors (CWB), and intention to interview). Study 3, based on 431 working professionals with hiring experience, further supports relationships from Study 2. Study 4, based on 298 working professionals, identifies peril (i.e., perceptions regarding danger) as an additional mediator for the effects of PTSD on hiring-related ratings. In sum, we identify and explore the identity management conundrum that social media disclosure poses for veterans with PTSD in the hiring process and discuss potential remedies and avenues for future research.