Productivity and Coauthorship in JPSSM: A Social Network Analysis

This paper examines the key individual contributors and institutional contributors to JPSSM, covering 628 articles written by 761 authors since the journal’s inception in fall/winter 1980 until its fall 2009 issue. The nature and the dynamics of the coauthor networks of the journal’s leading individual contributors are further investigated. Results indicate that leading contributors to JPSSM are also major contributors to other academic outlets that have published sales research. These authors possess at least one common trait: they effectively network and collaborate with other sales scholars. In addition, their coauthor networks change over time, both in membership and in structure. For the most, coauthor networks evolve by reducing some members and bringing in new ones. In many cases, however, membership change is accompanied by a structural change, usually from a fragmented network to a dense network. Research findings have important implications for understanding the development of sales knowledge and the contribution of sales scholars and their institutions. University administrators can also use the findings of this paper as a benchmark to define “reasonable” publication expectations for faculty with an interest in sales management research.     

“Like sheep for the slaughter”

The primary objective of this article is to investigate how a Lutheran theology supports the soldier’s vocation in war. First, the analysis is made in relation to the concept of larva Dei, second, in relation to “the pastorate” and “technology of power”. By the interaction, I show how Luther’s theology can be used as a critique towards Foucault and vice versa. Through this narrative method, structures of power and liberation are unveiled. The interaction illuminates their diverse views on secular and non-secular order, as well as an immanent and transcendental order. Luther points towards eternity, while Foucault points towards society and its powers. The main outcome is firstly: faith for Foucault is never an explanation of “reality”, but a result of social relations. For Luther, faith is to experience the world as reality; and secondly: larva Dei creates a possibility to overcome suffering by faith, whereas by Foucault’s immanent structure, suffering is understood as “empty” or “meaningless”. Foucault contributes with an important critique of misusing vocation in war. An area for further research is to continue developing critiques of vocation and power in relation to contemporary soldiers’, terrorists’ and anarchists’ masks, since some are used to protect life and others to protect identities.     

Discourse on a Russian “Sonderweg”: European models in Russian disguise

This article examines (on the basis of Russian history) the development of the concept of a “special path” in societies that have experienced problems with their self-identity. Western European intellectuals who needed an “other” in the construction and definition of their own cultural and geographical space in the course of the seventeenth and eighteenth centuries played an important role in shaping the understanding of a Russian “special path.” The “Russian chaos” they postulated was contrasted to “Western” rationalism and order and Eastern “slavery” was seen as a counter position to the “Western” demands regarding human dignity. With the coming of an era of nationalism in Russia, many of these ideas were adopted by Russian intellectuals and laid a foundation for their own work toward the formation of a national identity. Orthodoxy (as opposed to Catholicism and Protestantism), autocracy (as opposed to parliamentarianism), Narodnost’ (“national spirit”) and communal traditionalism (in contrast to capitalism, private property and individualism) were seen as the only alternatives to the modern West. The Russian “Westernizers” were captivated by the idea of a “special path” as much as the “Slavophiles” and saw this path through the prism of uniquely refracted concepts of “Orthodoxy, autocracy and Narodnost’”. The author considers the concept of the ‘special path’ not only as a means of forming group identity, but also as a type of social search within the boundaries of the dominant paradigm. Russian intellectuals claiming Russian ‘uniqueness’ today, as two centuries ago, are doing so, to a very considerable degree, as a result of western intellectualism.     

Characteristics of Confucian Rituals (Li)—A Critique of Fan Ruiping’s Interpretation

In this paper I argue that Fan Ruiping’s explication of the Confucian notion of li 禮 (ritual propriety) is problematic in several ways. First, his division of human activities into “social” and “natural” is less than illuminating, as human “natural” activities (such as hunting) are already inescapably social. Second, I question the appropriateness for him to characterize li in terms of “closed activities,” as some rituals are evidently open-ended. Third, he seems to have overemphasized the constitutive function of li and understated its regulative function. Fourth, contrary to Fan’s claim, Confucian li accomplishes “external goals” in human life as well as “internal goals.” Finally, Fan’s requirement for being a Confucian with respect to the observance of li is unrealistically high and makes it difficult for people to qualify as Confucian.     

The other side of the canvas: Lacan flips Foucault over Velázquez

This essay suggests that the minimal 1966 exchange between Jacques Lacan and Michel Foucault in Lacan’s seminar actually stood in for a much fuller debate about modernity, psychoanalysis and art than its brevity would indicate. Using their contrasting interpretations of Velázquez’s painting, Las Meninas, as its fulcrum, “The Other Side of the Canvas” discovers a Lacanian critique of Foucault’s history of modernity, circa The Order of Things. The effort here is to insert the interpretation of Velázquez into the context of both Lacan’s “Science and Truth” (originally the first session of the 1966 seminar) and Foucault’s recently published book. Our interpretation develops above all from Lacan’s contrast between the definition of a painting as a “window” and Foucault’s implicit understanding of it as a kind of “mirror”—a distinction in which Lacan discovers his seminal concept of “object a.” Pursuing the understanding of object a as the “surface” of the perspectival window allows us to understand why Lacan expands the discussion of Velázquez both into an understanding of twentieth-century paintings (Magritte, Balthus) and an implicit interpretation of the difference between philosophical and psychoanalytic approaches to science and history.     

Forward--The Visual Culture of the Queer in the Clinic

This short essay provides an overview of the Visual Studies section of the special issue “Queer in the Clinic.” Addressing the impact of visual culture on queer experiences in the clinic, the author offers thoughts on the graphic artwork of Edie Fake and Brain Cremins’s essay included in this issue. Arguing that contemporary and historical visual assessments of the LGBTQ clinical subject are vital contributors to queer bioethical debates, she explains relevant concepts such as “radical somatic transformation,” “the nature of bodily possibility,” and Walter Benjamin’s “world of secret affinities.”     

Heidegger’s thinking on the “Same” of science and technology

In this article, we trace and elucidate Heidegger’s radical re-thinking on the relation between science and technology from about 1940 until 1976. A range of passages from the Gesamtausgabe seem to articulate a reversal of the primacy of science and technology in claiming that “Science is applied technology.” After delving into Heidegger’s reflection on the being of science and technology and their “coordination,” we show that such a claim is essentially grounded in Heidegger’s idea that “Science and technology are the Same [das Selbe].” In addition, we argue that, although different ontic epochs can be distinguished in the evolvement of science and/or technology, for Heidegger there is only one unique ontological Epoch of modernity that encompasses various ontic epochs. Therefore, the change from an “epoch of objectivity” to an “epoch of orderability [Bestellbarkeit]” cannot be considered to be an ontological shift. Furthermore, it is not right to ascribe to Heidegger the view that the development of quantum physics signals the beginning of a new ontological Epoch.     

Respect in Mengzi as a Concern-based Construal: How It Is Different from Desire and Behavioral Disposition

Previous scholars seem to assume that Mengzi’s 孟子 four sprouts are more or less homogeneous in nature, and the four sprouts are often viewed as some sort of desires for or instinctive inclinations toward virtues or virtuous acts. For example, Angus Graham interprets sìduān 四端 as “incipient moral impulses” to do what is morally good or right, or “spontaneous inclinations” toward virtues or moral good. However, this view is incompatible with the recently proposed more sound views that regard Mengzi’s four sprouts as a particular type of emotions or feelings having some “cognitive” or “rational” aspects. In this essay I develop this new approach to Mengzi’s four sprouts, and specifically argue that respect in Mengzi should be considered neither as a moral desire nor as a behavioral tendency to do deferential acts but as some sort of ethical sensibility that is responsive to the relevant features of a worthy person.     

Intellectuals as missionaries: the liberal opposition in Russia and their notion of culture

The present article is primarily concerned with the imagined community of liberal intellectuals (starting with the Westernizers, in the 1840s, and ending with the Kadets and the participants of the October Revolution in the early twentieth century), rather than the community that “objectively” existed. This imaginary community constructed notions of the collective identity of their own group as well as that of Russian society. For this purpose, they instrumentalized the notions of “progress,” “backwardness,” “culturedness” (kul’turnost’) and “benightedness” (temnota), thereby creating hierarchies in which the “constructors” of collective identities granted themselves the important role of intermediaries between state and society. Special attention is paid to the prominent role Russia’s liberal historians played in this process insofar as historians possessed great power in nineteenth-century Europe—the power to tell their states and societies about their past, present, and future—and this transformed them into professional producers of (national) identities. Their work combined expert knowledge and ideological clichés in a highly complex manner. The central question posed is to what extent and in what respect the reality constructed by Russian intellectuals coincided with the actions of intellectuals in other European regions or, on the contrary, to what extent their discursive activities had a specifically local character.     

Walking the talk: Value importance,value enactment,and well-being

Prior research on intrinsic versus extrinsic values has focused on the comparative importance subjects assign to the two types of values, showing that relative intrinsic versus extrinsic value orientation (RIEVO) predicts higher or increased well-being. In two studies, we show that rated action taken regarding the two types of values is just as essential to study. Support was found for four hypotheses: (1) there was a significant behavior/importance gap, such that participants “walked” (acted on values) less than they “talked” (endorsed those values); (2) this was especially true for intrinsic values, an interaction suggesting that the intrinsic ideals of personal growth, community, and connection often receive only lip service; (3) the “walk” (behavior ratings) measure of RIEVO subsumed the “talk” (importance ratings) RIEVO measure’s effects on well-being outcomes, suggesting that researchers interested in predicting well-being from values should perhaps focus on rated value enactment, not value importance; and (4) participants with higher meaning in life, lower search for meaning, more self-concordance at work, and greater chronological age evidenced more consistency between their talking and their walking.     

The Crucial Importance of Nancey Murphy’s Deployment of Lakatos’s Methodology for Theology and Science

Russell's paper explores the astonishing fruitfulness of Nancey Murphy’s use of Imre Lakatos’s philosophy of science in the field of “theology and science.” Murphy’s work can be used to choose between competing theologies according to the theologians’ willingness to engage with science, their ability to continue the engagement as scientific theories change, and their ability to make empirical predictions based on this engagement. Topics range from creation and cosmology, the “cosmic Christ”, and non-interventionist objective divine action in quantum mechanics and evolution. Russell has followed Murphy’s lead and used Lakatos to place theology and science into “creative mutual interaction” (CMI).     

Who Does the Sounding? The Metaphysics of the First-Person Pronoun in the <Emphasis Type="Italic">Zhuangzi</Emphasis>

In classical Chinese wu 吾 is commonly employed as the first-person pronoun, similar to wo 我 that retains its use in modern Chinese. Although these two words are usually understood as stylistic variants of “I,” “me,” and “myself,” Chinese scholars of the Zhuangzi 莊子 have long been aware of the possible differences in their semantics, especially in the philosophical context of discussing the relation between the self and the person, as evinced by their occurrences in the much-discussed line “Now I have lost myself” (jin zhe wu sang wo 今者吾喪我) in the chapter “Discussion on Making All Things Equal” (“Qiwulun 齊物論”). In this essay, I first provide an exegesis of the proffered explanations of the semantical differences between wu and wo as an introduction to two ways of understanding them in the Zhuangzi literature, viz. the single-reference view and the double-reference view. Then I shall argue against these two views in favor of the no-reference view, meaning that both pronouns in “Now I have lost myself” do not function referentially, given the peculiarity of the verb “lose.” I believe the no-reference view has not been explicitly articulated and defended in the literature, although some scholars who want to read the no-self view into the Zhuangzi might have implied it. My argument is supported by a close reading of the targeted passage in the Zhuangzi, premised on the assumption that the part on the “piping of Heaven” (tian lai 天籟) immediately following the discussion of losing oneself is an indirect explanation rather than a digression. My explanation is framed within a similar discussion of “I” by the British philosopher Elizabeth Anscombe. This comparative interpretation, I believe, not only provides the grounds for understanding Zhuangzi’s ideal of attaining the state where “the ten thousand things are one with me,” but also demonstrates how metaphysics and the philosophy of language are two interwoven threads in Zhuangzi’s reasoning.     

Perceptions of sexual harassment as a function of sex of rater and incident form and consequence

The purpose of this study was to investigate differences in perceptions of two “severity dichotomies” present in the Equal Employment Opportunity Commission Guidelines on sexual harassment. Alale and female undergraduates (N = 198), from a predominately white midwestern university, were given one of four statements based on these guidelines, varying “form” (physical/verbal) and “consequence” (economic injury/hostile environment) of the behavior. Analysis of variance results showed females rated the incident as more definitely sexual harassment and as affecting perfonnance more than did males. Participants reading “economic injury” statements rated them as having more effect on the victim’s job status than did those reading “hostile environment” statements. A multivariate analysis of variance revealed significant “consequence” and “sex” effects on several factors: A significant three-way interaction showed that males rated statements less negatively than did females, especially when the statement described “physical” behavior with “hostile environment“ consequences. Cluster analysis results are also presented.     

Climbing mountains,hugging trees: A cross-cultural examination of love for nature

Developing a renewed love for nature is – some argue – a crucial component of addressing the environmental crisis. However, the connection between emotional bonds to nature and effective environmental action is not always straightforward, especially given vastly different notions of “love” and “nature” in different cultures. This article evaluates different models of “loving nature” in terms of their relationship to action and the inclusivity of their scope. In Norway, several philosopher-mountaineers advocate loving nature through friluftsliv, or outdoor exploration; while this approach has promoted change in a wealthy, sparsely populated country, its wider applicability and its approach to gender is questioned. In India, the Chipko movement, which aimed to save trees by hugging them, seems to provide a more inclusive form of loving nature. On closer examination, though, some Chipko advocates rely heavily on a vision of nature that is highly feminized and divorced from social realities. Alternatives to friluftsliv and Chipko are then examined, including Sigmund Kvaløy’s political ecophilosophy and varkari movements in India. Those movements that have a more practical, less idealized, view of nature-love are more likely to effect lasting, positive ecosocial change.     

“Coming from Afar” and “Temporarily Becoming the Patient Without Knowing it”: Two Necessary Analytic Conditions According to Ferenczi’s Later Thought

In this paper the author discusses two points regarding Ferenczi’s views of psychoanalysis. The first concerns the fact that analysts, like their patients, “come from afar” (a concept of Borgogno, 2011). The second, closely linked to the first, has to do with Ferenczi’s belief that psychoanalytical knowledge is not intellectual but visceral, seeing that if analysts are to truly understand their patients they must first “take on” their suffering in such a way as to “become the patient.” The author follows Ferenczi’s progression along these two points through his whole oeuvre, from his first psychoanalytical writings to the Clinical Diary (1932a) of the last year of his life.     

ON “POLYGAMOUS ANALYSIS”

The close relationships among Ferenczi’s analysands at the time the Clinical Diary was written are explored, and their potential influences on their analyses are discussed. It is suggested that the fact that “a virtual group” emerged in this context may have sabotaged to some extent Ferenczi’s clinical work, because this setting did not allow the open joint exploration possible in an actual analytic group, and at the same time stood in the way of achieving “a background of safety” fostered by the privacy and confidentiality of a fully individual analysis. Several examples are given of situations that may have made analysands feel betrayed or abandoned by the divided loyalties of their analyst, and may have created painful splits in Ferenczi’s own countertransferences.     

Courage in <Emphasis Type="Italic">The Analects</Emphasis>: A genealogical survey of the confucian virtue of courage

The different meanings of “courage” in The Analects were expressed in Confucius’ remark on Zilu’s bravery. The typological analysis of courage in Mencius and Xunzi focused on the shaping of the personalities of brave persons. “Great courage” and “superior courage”, as the virtues of “great men” or “shi junzi 士君子 (intellectuals with noble characters)”, exhibit not only the uprightness of the “internal sagacity”, but also the rich implications of the “external kingship”. The prototype of these brave persons could be said to be between Zengzi’s courage and King Wen’s courage. The discussion entered a new stage of Neo-Confucianism in the Song and Ming dynasties, when admiration for “Yanzi’s great valor” became the key of various arguments. The order of “the three cardinal virtues” was also discussed because it concerned the relationship between “finished virtue” and “novice virtue”; hence, the virtue of courage became internalized as an essence of the internal virtuous life. At the turn of the 20^th century, when China was trembling under the threat of foreign powers, intellectuals remodeled the tradition of courage by redefining “Confucius’ great valor”, as Liang Qichao did in representative fashion in his book Chinese Bushido. Hu Shi’s Lun Ru 论儒 (On Ru) was no more than a repetition of Liang’s opinion. In the theoretical structures of the modern Confucians, courage is hardly given a place. As one of the three cardinal virtues, bravery is but a concept. In a contemporary society where heroes and sages exist only in history books, do we need to talk about courage? How should it be discussed? These are questions which deserve our consideration.     

Who is David and who is Goliath? The Eddie Long scandal and the black mega-church

The recent scandal involving Bishop Eddie Long of New Birth Missionary Baptist Church has led millions of individuals to evaluate the guilt or innocence of Bishop Long as well the significance of the black mega-church. This study examined the possible effects of a well-publicised scandal involving a black mega-church pastor on the mental health of African Americans within and outside of the church. To address this paucity in the research, over 3000 comments made by anonymous contributors on CNN's public website were analysed using a grounded theory methodology. The following five themes were identified: (1) Keep an Open Mind: “Most People Thrive on Negativity;” (2) Hypocrisy as Part of Religion: “They aren’t real Christians;” (3) Greed as Part of Religion: “Just in it for the money;” (4) Religion and/or Christianity as Problematic: “Christians scare the Jesus out of me;” and (5) Religious Leaders Actions are separate from Individuals’ Personal Faith and Their Relationship with God: “You don’t put your faith in a man.” Narratives will be offered to support and illustrate each of these themes, and the implications for the mental health of African Americans will be discussed.     

“Ridiculous” dream versus social contract: Dostoevskij, Rousseau, and the problem of ideal society

Drawing on the Second Discourse and the Social Contract and Notes from Underground and “The Dream of a Ridiculous Man,” this essay examines the striking similarities and fundamental differences between Dostoevskij’s and Rousseau’s treatment of the problem of individual vs. society and their notions of ideal social relations. The essay investigates Rousseau’s attempt to absorb morality into politics and “to concretize” Diderot’s universal moral man into citizen. It also suggests that Dostoevskij takes Rousseau’s attempt at concretization a step further by exposing humanist conceptions of man and society in general as fiction and creating a model of ideal society that absorbs morality, not into politics (as does Rousseau’s model), but into the sanctity of the Word.