Ouch! – a logotherapeutic discourse of butch and tattooed in China

• This is a study of a small group of self‐identified butch lesbians in their consumption of tattoos. The emotion‐laden experience of negotiating social symbolism and self‐identity (Elliott, 1997 ) in the context of hyperrealism (Baudrillard, 1983 ) has given rise to what Frankl ( 1984 ) has described as “existential vacuums.” Frankl suggested that these “existential vacuums” can be filled with a higher level of meaning. An artifact of consumption, the tattoo, is used by the informants in this study as a component of bricolage in the DIY process of constructing a new self (Elliott, 1997 ), with the entire process of being tattooed – particularly the hyper‐stimulation and pain of the procedure – further “existentializing” a new existence of “imagined masculinity.” This new existence that transcends suffering and assigns new meaning to life is the principle idea of Frankl's logotherapy (Frankl, 1984 ; Barnes, 2000 ; Blair, 2004 ).

Copyright © 2010 John Wiley & Sons, Ltd.     

The Similarities Between Frankl's Logotherapy and Luther's Concepts of Vocation and the Theology of the Cross

SUMMARY

This paper focuses on the similarities between Viktor Frankl's Logotherapy and Martin Luther's concepts of Vocation and the Theology of the Cross. The search for meaning for Frankl finds its expression in the vocation toward the neighbor of Luther. It is this relationship with the neighbor which provides both the arena for becoming a self and also for finding meaning in the outreach to the neighbor. The subject of suffering and the “tragic triad” also has relationships with Luther's theology of the cross in its movement through suffering to meaning.     

Exit Dora: Freud's Patient Takes Leave

Why did “Dora” leave Sigmund Freud—why did she end her psychoanalytic treatment with him prematurely? This question haunts Freud's Dora study, his first extensive and perhaps most famous narrative of a psychoanalytic treatment. I pursue this question through a close reading of Freud's text. I focus not only on the interaction between Freud and Dora but also on the literary qualities of “Fragment of an Analysis of a Case of Hysteria” (1905)—qualities that place this work firmly in the tradition of Viennese fin de siècle drama and prose.     

意义治疗的团体辅导对于戒毒者复吸倾向的影响

摘 要: 考察意义治疗的团体辅导对于戒毒者复吸倾向的干预效果。选择生命意义感较低的被试18名进入实验组,并选择与其分数匹配的18名被试组成对照组。后测结果表明,与控制组相比,实验组被试的价值感、效能感、成就感和生命意义感均有显著提升,复吸倾向显著降低。结论: 意义治疗的团体辅导能够显著提高戒毒人员的创造性价值类生命意义源和生命意义感,显著降低其复吸倾向。提升创造价值与对苦难的理解是提高生命意义感的有效途径。     

On the meaning of indexicals

The approach adopted in the paper is based on the theory known as Montague grammar. Accepting, in general, that theory — especially in its modified version, which is due to Thomason and Kaplan — the author points out certain inadequacy in its treatment of the meaning of some indexical expressions and suggests some modification of its theoretical framework in order to avoid that shortcoming. It is claimed that to do justice to the meaning of so-called indefinite indexicals (such as “we”, “you”, “now”) two kinds of dependence of their semantic values upon the context of use must be taken into account — a semantic (or lexical) and a pragmatic (or extralexical) one.     

Dream Reflection in Logotherapy: Facilitating the Psychotherapeutic Process and Case Studies

Logotherapy or Existenzanalyse is a treatment orientation developed by the late Viennese psychiatrist, Dr. Victor Frankl. Frankl's orientation places primary emphasis upon helping the client to notice, actualize and honor the meaning and meaning potentials in his or her life. This helps the client to shrink his/her existential meaning vacuum, and the symptoms and problems that grow and flourish in this existential vacuum. In this article Frankl's treatment orientation is briefly outlined, with a focus on the use of dream reflection to facilitate the Logotherapeutic process which is illustrated through case material.     

Response to Ranganathan

This essay responds to Bharat Ranganathan's “Comment” on my essay, “The Concept of Dignity in the Universal Declaration of Human Rights” (2011). Addressing key criticisms in this “Comment,” I make the following points. First, neither the idea of inherent dignity being “imparted” to humans, nor the Universal Declaration's implication—through its use of terms such as “inherent” and “inalienable”—that humans participate in transcendent reality, necessarily presuppose a Christian metaphysics. Second, a concept such as “inherent dignity” must be affirmed to be intrinsically heuristic unless we are to assume that its meaning can be completely known within the conditions of existence; but this affirmation does not render such concepts “indeterminate of sense.” Finally, Ranganathan's distinction between“weak” and “strong” senses of transcendence is untenable. If human truths beyond all contingencies are knowable (“weak” transcendence), then there must be a real dimension of meaning that transcends all contingencies (“strong” transcendence).     

Making sense of the lived body <Emphasis Type="Italic">and</Emphasis> the lived world: meaning and presence in Husserl,Derrida and Noë

I argue that Husserl’s transcendental account of the role of the lived body in sense-making is a precursor to Alva Noë’s recent work on the enactive, embodied mind, specifically his notion of “sensorimotor knowledge” as a form of embodied sense-making that avoids representationalism and intellectualism. Derrida’s deconstructive account of meaning—developed largely through a critique of Husserl—relies on the claim that meaning is structured through the complication of the “interiority” of consciousness by an “outside,” and thus might be thought to lend itself to theories of mind such as Noë’s that emphasize the ways in which sense-making occurs outside the head. But while Derrida’s notion of “contamination” rightly points to an indeterminateness of meaning in an outside, extended, concrete lived world, he ultimately reduces meaning to a structure of signification. This casts indeterminateness in terms of absence, ignoring the presence of non-linguistic phenomena of embodied sense-making central to both the contemporary enactivist program and to the later Husserl, who is able to account for the indeterminateness of meaning in lived experience through his distinction between sense (Sinn) and more exact linguistic meaning (Bedeutung). Husserl’s transcendental theory of meaning also allows for a substantive contribution to sense-making from the side of the perceived object—an aspect missing from Noë’s account. Thus, in contrast to Derrida and to Noë, Husserl accounts for sense-making in terms of both the lived body and the lived world.     

Use of first person pronouns as a function of increased objective self-awareness and performance feedback

A recent integrating formalation in social psychology, the Duval-Wicklund theory of “objective self-awareness,” has the core assumption that attention focused on the self is always aversive and, hence, avoided. While faced with either a TV camera or a mirror, and after they had received false feedback concerning their creativity, 98 undergraduates guessed at the meaning of foreign language pronouns, the unobtrusive dependent measure of the direction of the focus of attention. The standard Duval-Wicklund effect was replicated—more attention to self, that is, more first-person pronouns—in the “camera” or “mirror” than in the “no camera” or “no mirror” conditions. However, within the camera or mirror conditions, avoidance of self-focused attention occurred only after negative feedback.     

Actions,Feelings, and Values: Foundations of Meaning and Personhood in Dementia

SUMMARY

Viktor Frankl's writings on the sources of meaning in human life are compared to emergent views on personhood in older individuals with dementing illnesses. An ethnomethodological study of a CBRF (community based residential facility) with two sections, each housing about 10 persons, revealed meaning in residents' actions, feelings, and expressions of values. These individuals showed it is possible to retain what Frankl called “tragic optimism” despite cognitive deterioration. Through active engagement with their environments and with one another, a wide range of expressed emotions including happiness and humor, and caring sensitivity toward others, these elders showed that given a supportive environment, dementia does not destroy meaning. These observations form the basis of suggestions for pastoral care and ministry with people with dementia.     

Meaning threat can promote peaceful,not only military‐based approaches to intergroup conflict: The moderating role of ingroup glorification

Most research on threat documents its negative consequences. Similarly, most research on intergroup contexts has emphasized their negative behavioral effects. Drawing on the Meaning Maintenance Model and recent perspectives on the potential for positivity in intergroup conflict, we predicted that meaning threat can produce both antisocial and prosocial responses to intergroup conflict, depending on people's preexisting meaning frameworks. Studies 1 and 2 demonstrated that under meaning threat, low ingroup glorifiers strengthened their support for peaceful conflict resolution, whereas high ingroup glorifiers strengthened their support for military‐based conflict resolution. In the context of the Israel–Palestinian conflict, Study 3 found that low glorification was associated with greater support for peace during “hot” (but not “cold”) conflict, because hot conflict reduced their meaning in life. These findings are consistent with the notion that when meaning is threatened, people affirm their preexisting values—whether prosocial or antisocial—even in the context of intergroup conflict.     

Quantum Mechanics and "Song of Myself": Getting a Grip on Reality

Most recent writing linking science and literature has concerned itself with challenges to the epistemological status of scientific knowledge in an attempt to demonstrate its contingency, arguing in the more radical efforts that the structures of science are no more than useful fictions. This essay also includes an epistemological comparison between science and literature, but instead of making grand or meta–statements about the nature of knowing generally in the two fields, mine is a much narrower aim. My exploration entails two tasks. First, I provide a close–up look at a particular type of experiment, called the delayed–choice experiment, which clearly reveals the strangeness of the quantum world. In connection with this experiment, I discuss wave functions—mathematical expressions used by physicists to describe quantum behavior and predict the outcome of experiments involving quanta. Second, I look at Walt Whitman's “Song of Myself” focusing on the meaning of the “self” in the poem. My aim is to treat the object of study in each field as a “text” and to assert and demonstrate a parallel in the strategies of thought and response between physicists (“readers”) pondering the meaning and status of a wave function and poem readers pondering the meaning and status of the poem's self. In Whitman's “Song” we find an attempt to understand complex aspects of human experience that are said to transcend ordinary reality, an effort for which I believe there are parallels in the attempts of modern physicists to understand complex, nonintuitive aspects of the subatomic world. While not making the kind of broad claims eschewed above, I do suggest that this focused study has interesting implications since both the wave function and the poem's self force their respective sets of “readers” to confront questions of ultimacy—to consider, that is, epistemological and ontological issues of more than passing interest to students of science as well as those of metaphysics and theology.     

Practical Conditions for Revealing Kabbalistic Knowledge

In this lecture, given on 17 June 2004, the author describes the conditions for proper disclosure of the wisdom of Kabbalah. He explains that today everyone is entitled and indeed is required to know about its true meaning. Expounding on the three past bans—“no need to disclose,” “impossible to disclose,” and “the Creator's personal secret”—Makaron demonstrates why today they have been (at least partially) lifted.     

Defining disease beyond conceptual analysis: an analysis of conceptual analysis in philosophy of medicine

Conceptual analysis of health and disease is portrayed as consisting in the confrontation of a set of criteria—a “definition”—with a set of cases, called instances of either “health” or “disease.” Apart from logical counter-arguments, there is no other way to refute an opponent’s definition than by providing counter-cases. As resorting to intensional stipulation (stipulation of meaning) is not forbidden, several contenders can therefore be deemed to have succeeded. This implies that conceptual analysis alone is not likely to decide between naturalism and normativism. An alternative to this approach would be to examine whether the concept of disease can be naturalized.     

GITAI GO: The Art of Deepening Everyday Life Through Exceeding Codes

The present commentary is focused on exploring holistic ways to approach sense-making processes by following the usage of specific Japanese mimic words, Gitai go, and describing how its functioning cannot be disengaged from an embodied lens to approach language-in-use. In fact, according to Komatsu’s (2010) discussion about the extension of meaning derived from Gitai go and its intrinsic flexible characteristics, it is possible—in terms of semiotics—to inquire into vaguely coded systems of mutual understanding, trying to make sense of the general functioning of signs through their peculiar ambiguity as well as their potential to evoke a vivid negotiation of meaning. This seems to show the openness of meaning highlighted by Gitai go, as it is to be referred to the logic of multiplicity deeply linked with the actors’ feelings in the setting that could in general terms be labeled as the carnal knowledge. Furthermore, it has been arguing about the complexity of daily life experience and its close relation to a concept of “ordinary art”, as the active involvement people show in imagining, changing and creating their personal experience of the world is always performed in their day-by-day frameworks, deeply suggesting a unique strive for appropriating-negotiating-contesting networks of meanings. And this is to be approached as an artistic mode of experiencing, since art too is just embedded in this ever-emerging ambivalence coming from the complex we call “ordinary life” and relating to our deep feelings of facing our futures. Along these lines I suggest that a particular role exists in communicative messages for what is labeled as “redundant” or “superfluous”—since the ambivalence of those messages explicates the dialogical frame of sense-making, in everyday life as a concept of art.     

Across the Martian Frontier? Thoughts on Planet B,a Martian Safety Valve,and the Earth as Our Body

Even though we are on the precipice of a “bad Anthropocene,” humankind should not colonize Mars. Mars is often depicted as our “Planet B”—an evacuation plan for Earth. But in this time of ecological crisis, theologian Sallie McFague suggests that we think of the Earth as God’s body and take our obligation to care for our common home seriously. Likewise, in contrast to calls for colonization, I contend that two American historical anecdotes—the safety valve theory and the Yellowstone—illustrate why humanity should think less about becoming Martians and instead find meaning and purpose in remaining Earthlings.     

Differential cerebral involvement in the cognitive functioning of bilinguals

The cognitive processing strategies of two groups of French-English bilinguals were studied by means of an auditory Stroop test designed to evaluate cerebral hemispheric involvement. An “early bilingual” group were bilingual before the age of 5, and a “late bilingual” group were bilingual after the age of 10. Stimuli were words uttered in pitches that were related to word meanings either congruently (as in the word “high” uttered in a high pitch) or incongruently (the word “haute” uttered in a low pitch). In one condition, subjects were to differentiate low from high pitches, disregarding meaning, while in a second condition, they were to disregard pitch and respond to word meanings. Measures of field independence were also taken. Results of data analyses suggest that male early bilinguals—the most field independent subgroup—process meaning efficiently in both cerebral hemispheres, but process pitch better in the right hemisphere. However, male late bilinguals and female bilinguals, both early and late, process meaning more rapidly in the right cerebral hemisphere and pitch equally rapidly in both hemispheres. The findings are interpreted as reflecting hemisphere-based strategy and sex differences in information-processing by the two bilingual groups.     

Review Essay: Constructivism with a Human Face

Irwin Hoffman's book Ritual and Spontaneity includes, but goes well beyond, his series of seminal papers—written over the past several decades—developing a psychoanalytic, constructivist perspective. A new, existential framework depicts what Hoffman calls the “psychobiological bedrock” at the core of the human process of constructing meaning—the lifelong effort to create a livable, subjective world in face of our ever present sense of loss, suffering, and, ultimately, mortality.

This review describes Hoffman's encompassing, existential perspective and discusses how, within this framework, he uses his dialectical sensibility to frame our understanding of both parenting and analysis as “semisacred” activities. The “dialectic of ritual and spontaneity”—the vital clash between disciplined adherence to the analytic frame and personally expressive deviations from it—represents the creative tension between the “magical” dimension of analytic authority and the healing influence of a genuinely expressive human relationship. Hoffman's perspective on the self-interested, “dark side” of the analytic relationship is compared with Winnicott's views on the vital, therapeutic role of “hate” and the paradoxical process by which the patient comes to “use” the analyst.

Unlike most postmodernist “constructivists,” Hoffman openly reveals his underlying belief in certain “transcultural, transhistorical universals”—his “psychobiological bedrock.” In acknowledging these “essentials” (assumptions about human nature) that in some form are integral, yet often hidden, elements of any system of thought, Hoffman saves his own dialectical constructivism from falling into dichotomous (constructivist vs. essentialist) thinking.     

Anarchism,Schooling, and Democratic Sensibility

This paper seeks to address the question of schooling for democracy by, first, identifying at least one form of social character, dependent, after Marcuse, on the historical emergence of a “new sensibility.” It then explores one pedagogical thread related to the emergence of this form of subjectivity over the course of the last two centuries in the west, and traces its influence in the educational counter-tradition associated with philosophical anarchism, which is based on principles of dialogue and social reconstruction as opposed to monologue and reproduction. The idea of a dialogical school has been made possible by a historical shift in adult views of child as interlocutor rather than “othered” object of adult formation—a shift that can be observed in an historical process of “closer approaches” between adult and child and a recognition of childhood and adulthood as forms of subjectivity that lie on a synchronous rather than a diachronic lifespan continuum. Finally the author identifies an archetype of “school” understood as a specific type of intentional community—an experimental zone in which participants are allowed and encouraged, through explicitly dialogical practice, to develop the personal and relational habits that make authentic democracy possible—a communal form that gives practical meaning to Dewey’s notion of school as “embryonic society”: a utopian space where natality is recognized as a fundamental cultural force, and where the evolutionary possibilities inherent in neoteny are taken as normative.