John Muir and the Erotization of Nature

John Muir (1838–1914) wrote about nature sensuously and erotically. Born in Scotland and raised by a harsh Calvinist father in rural Wisconsin, John was sadistic to animals and suffered childhood trauma which was almost lethal. As an adult he was a leader of environmental protection, founded the Sierra Club, and is responsible for Yosemite National Park and the growth of America's national park system. The author brings to bear empathic counter-transference considerations from the development of his own erotization of nature in his effort to understand Muir. The irony of national parks is their success—nature has been humanized. Where Muir's intention was to protect the wilderness, the parks now cater to millions of people who abuse, contaminate, and destroy it.     

BIRDS, BARBOUR, AND BOATS

Abstract. Ian Barbour in the second volume of his Gifford Lectures makes a significant contribution to environmental ethics. Worthy of scrutiny are his views on the relation of technology to the environment, on the distinction between nature and culture, on the problem of hierarchical thinking, and on the notion of sustainability. His integrated approach is a model for how we must relate to nature.     

Instrumentalist Interpretations of Hindu Environmental Ethics

Many environmental ethicists believe that any adequate environmental ethic should attribute ‘direct moral standing’ (often glossed in terms of intrinsic value) to plants, animals, and the rest of nature. But certain interpretations of Hindu environmental ethics apparently attribute only instrumental value to nature. This places them in direct conflict with the purported adequacy condition on an environmental ethic. So, is such a Hindu ethical view really inadequate? In his recent book Hinduism and Environmental Ethics, Christopher Framarin claims that it is because Hindu instrumentalism about nature is either viciously circular or unacceptably arbitrary. I argue, however, that Framarin’s claim founders in virtue of his misconstruing the logical structure of instrumental value.     

The shaping of masculinity: Revisioning boys turning away from their mothers to construct male gender identity

This paper offers an understanding of the nature of the internalization processes involved in the shaping of male gender identity founded on the boy's unique struggles in separating from his mother. The underpinning for the initial development of a sense of masculinity is reconsidered as the author questions the widely held idea of Greenson and Stoller that a boy normatively has to 'dis-identify' from his mother to create his gender identity. Import rather is placed on the conscious and unconscious aspects of the mother's (and father's) pre-oedipal and oedipal relationship with their little boy in order better to understand the nature of the boy's unique identifications and subsequent sense of masculinity. Both the security of the boy's attachment to his mother, in providing the foundation for a transitional turning to an 'other', and the mother's capacity to reflect upon and recognize her own, as well as the father's and her son's, subjectivity and maleness, are crucial in comprehending boys' 'attachment-individuation' process. Likewise, the unconscious paternal and maternal imagos and identifications of both the boy's mother and father, as well as the father's pre-oedipal relationship with his little boy and the boy's mother, are extremely significant in shaping a son's gender identity. The author argues that these early maternal (and paternal) identifications live on in every male and continue to impact the sense of maleness in a dialectical interplay throughout the life span. A maturing gender identity develops from integrating these early, pre-oedipal maternal identifications that no longer need be repudiated nor defensively organized as polarized gender splitting.     

On Aesthetic Judgement and our Relation to Nature: Kant's Concept of Purposiveness

I offer a critical reconstruction of Kant's thesis that aesthetic judgement is founded on the principle of the purposiveness of nature. This has been taken as equivalent to the claim that aesthetics is directly linked to the systematicity of nature in its empirical laws. I take issue both with Henry Allison, who seeks to marginalize this claim, and with Avner Baz, who highlights it in order to argue that Kant's aesthetics are merely instrumental for his epistemology. My solution is that aesthetic judgement operates as an exemplary presentation of our general ability to schematise an intuition with a concept at the empirical level. I suggest that this counts as an empirical schematism. Although aesthetic judgement is not based on empirical systematicity, it can nevertheless offer indirect support for the latter in so far as it is a particular revelation of purposiveness in general.     

Ethics, truth and social order

I criticize Rawls’ coherentist methodology and argue using the ideas of Talcott Parsons and Karl Popper that social and political structures flow from and are founded on human nature and arise from human beings seeking to satisfy their needs. For societies to exist and function in an efficient manner, certain ethical and political structures must obtain and that these structures would, in general, be required by the key elements of Rawls’ theory of justice and, as such would provide some of the necessary foundations for most components of his theory.     

Who was Morton Prince?

Morton Prince, a Boston neurologist, founded the Journal of Abnormal Psychology in 1906 as an outlet especially for those who took a psychogenic view of neurotic disorders. Through experiments with hypnotism, he added appreciably to knowledge of subconscious and coconscious mental processes; The Dissociation of a Personality (Prince, 1905) still ranks as a classic. He early saw that studying normal people in the depth and detail with which one studied patients could make significant contributions to our whole understanding of human nature. Before his death he established and briefly directed the Harvard Psychological Clinic, devising the research environment out of which presently sprang major contributions to the study of personality.     

PERSONS IN NATURE: TOWARD AN APPLICABLE AND UNIFIED ENVIRONMENTAL ETHICS

Abstract. Two major contenders for the role of robust environmental ethics claim our allegiance. One is Baird Callicott's, based on the land ethic formulated by Aldo Leopold; the other is that of Holmes Rolston, 111, sharply distinguishing environmental from social (human) ethics. Despite their many strengths, neither gives us the vision we need. Callicott's ethic leaves too much out of his picture; Rolston's leaves too much disconnected between nature and humankind. A really usable environmental ethic needs to be both comprehensive and integrated. For that, we need a worldview that includes the human in nature but also affirms the unique values of personhood.     

On Fundamental Differences between Dependent and Independent Meanings

In “Function and Concept” and “On Concept and Object”, Frege argued that certain differences between dependent and independent meanings were inviolable and “founded deep in the nature of things” but, in those articles, he was not explicit about the actual consequences of violating such differences. However, since by creating a law that permitted one to pass from a concept to its extension, he himself mixed dependent and independent meanings, we are in a position to study some of the actual consequences of his having done so. To make certain of Frege’s ideas about the inviolability of logical form more tangible, I describe a string of very interrelated consequences that his attempt to transform dependent meanings into independent meanings actually brought in its wake.     

Yerushalmi’s Germany

Yosef Hayim Yerushalmi came late to Germany, but he developed a close, almost intimate relationship to it during the last fifteen years of his life. After staying in Munich for a year in 1996–97 he returned regularly. He was able to enjoy the positive responses to German translations of his works and met colleagues who engaged with his ideas. It was here that his first collection of essays appeared, and some of his publications, such as his contribution to the debate on Jewish historiography at a Schloss Elmau conference, appeared only in German. His fascination with German society was founded in his admiration for German culture and language and for such diverse figures as Thomas Mann and Sigmund Freud, as well as in his attempt to understand more deeply the causes of the Jewish catastrophe of the twentieth century.     

The Hastings Center and the early years of bioethics

The Hastings Center was founded in 1969 to study ethical problems in medicine and biology. The Center arose from a confluence of three social currents: the increased public scrutiny of medicine and its practices, the concern about the moral problems being generated by technological developments, and the desire of one of its founders (Callahan) to make use of his philosophical training in a more applied way. The early years of the Center were devoted to raising money, developing an early agenda of issues, and identifying a cadre of people around the country interested in the issues. Various stresses and strains in the Center and the field are identified, and some final reflections are offered on the nature and value of the contributions made by bioethics as an academic field.     

The Hastings Center and the early years of bioethics

The Hastings Center was founded in 1969 to study ethical problems in medicine and biology. The Center arose from a confluence of three social currents: the increased public scrutiny of medicine and its practices, the concern about the moral problems being generated by technological developments, and the desire of one its founders (Callahan) to make use of his philosophical training in a more applied way. The early years of the Center were devoted to raising money, developing an early agenda of issues, and identifying a cadre of people around the country interested in the issues. Various stresses and strains in the Center and the field are identified, and some final reflections are offered on the nature and value of the contributions made by bioethics as an academic field.     

从颜氏之儒的思想特质看其与易学的关系

颜氏之儒是颜回及其弟子所形成的学术群体.颜氏之儒作为传道之儒,继承和拓展了孔子天道性命的形上智慧,以自强不息、奋进不已作为人生信条,追求用行舍藏、乐天知命的人生境界,向往没有战争,没有纷争的大同社会.从颜氏之儒特征来看,它与<系辞>、<大象>、<彖传>、<文言>有着内在的联系,<系辞>、<彖>、<象>、<文言>、<序卦>有可能是颜氏之儒的作品.     

Shaping of scientific psychology in Japan

Japanese scientific psychology began with Y. Motora's lecture on pyschophysics at the University of Tokyo in 1888. He had just received his PhD under G.S. Hall at Johns Hopkins University, in the USA. He became the first professor of psychology in 1890 and founded the first psychological laboratory at the University of Tokyo in 1903. He studied many psychological problems, including attention, experimentally and theoretically. One of his first students, Matataro Matsumoto, founded the second psychological laboratory at Kyoto University and then succeeded to Motora's position in Tokyo. Matsumoto was interested in experimental studies of human performance and their applications. He trained many able psychologists and organized the Japanese Psychological Association in 1927. Some of his students founded more psychological laboratories in major universities of Japan. They introduced psychological tests, Gestalt psychology, and behaviourism in the 1920s and 1930s. Psychoanalysis was introduced through mainly nonacademic roots and became familiar to Japanese psychologists in the 1930s. After World War II, a strong influence of American psychology came to Japanese psychologists who had already trained in scientific methodology. The areas of research and applications have been greatly widened and the number of psychologists has increased rapidly up to the present day. Promotion of international interactions and indigenous traditions are both expected.     

A rite of social passage: Gunnersbury Park, 1835–1925, a Rothschild family villa

ABSTRACT

In 1835 Nathan Rothschild purchased Gunnersbury Park. Set in only 75 acres, this Regency villa in Ealing, just outside London, was the antithesis of a landed estate. The house remained in the family until 1925. This article argues that the architecture, interior decoration, garden and social use of Gunnersbury Park, although consonant with villa tradition, were shaped by the choices of this Jewish mercantile family, instrumental in Rothschild self-fashioning and their pursuit of acceptance by the social elite. As Gunnersbury evolved to serve the changing needs of successive generations, it invited the outside world in, redefining the family through new interests in sport, the garden and collecting, all nurtured there. Remarkably this acculturation took place within, not outside the Jewish context, the ties of family and religion remaining vital influences. In tracing this social rite of passage, it emerges that by the twentieth century the Rothschilds, now enmeshed in upper-class society, defined themselves not simply as Jews but as British Jews. Gunnersbury Park, neglected in Rothschild historiography, facilitated this transformation while remaining a family home of lasting resonance for all who had known it.     

Meriwether Lewis: Was it Suicide?

Even 200 years following the conclusion of the Lewis and Clark Expedition, questions remain about whether Meriwether Lewis' death was a suicide. The purpose of this article is to consider this issue by examining historical evidence from a psychological perspective. A risk factor model for suicide assessment (Sanchez, 2001) is employed to evaluate the nature of Lewis' historical, personal, psychosocial environmental, and clinical risk factors as well as protective factors. The authors conclude that though there is some evidence to support a theory of murder, Lewis was at a high suicide risk at the time of his death, and that the preponderance of the evidence indicates that he died by his own hand.     

Karen Horney's biocultural dialectic

The function of these [neurotic] trends can be better understood if we take a look at their genesis. They develop early in life through the combined effect of given temperamental and environmental influences. Whether a child becomes submissive or rebellious under the pressure of parental coercion depends not only on the nature of the coercion but also on given qualities, such as the degree of his vitality, the relative softness or hardness of his nature.Since we we know less of the constitutional factors than of the environmental ones, and since the latter are the only ones susceptible of change, I shall comment only on these. (Karen Horney,Self-Analysis. New York: Norton, 1942. Emphasis added)     

Lacan1

Jacques Lacan belonged to the second generation of French psychoanalysts which, thanks to the arrival in France of Rudolf Loewenstein, was the first to benefit from a training analysis of sufficient quality and duration. Lacan left the Société Psychanalytique de Paris and the International Psychoanalytic Association in 1953, following a controversy over the short sessions he gave his patients. For Lacan, the anxiety of being absorbed by the object is the principal anxiety from which the anxieties of separation, castration or fragmentation are derived, which may explain why he did not keep his patients for a sufficient length of time. Lacan transformed his difficulty into an advocated technique, which he justified by making a critique of the classical technique. He founded his own international psychoanalytic association, in which selection only occurs when the analyst is already at a very advanced stage in his career (‘the authorization of an analyst can only come from himself’). We are indebted to Lacan for having drawn the attention of analysts to the role of language, and especially of words with a double meaning, in the genesis of interpretation, but his theory of language, founded on the assimilation of psychoanalysis to structural linguistics and anthropology, has collapsed. Many of Lacan's other theoretical contributions, such as the renewed interest in the après‐coup, the place of mirror relations in narcissism, the distinction between what he calls jouissance and the orgasm, or between the ‘real’ and reality, have been gradually integrated by analysts who accept neither his technique nor his laxity in training.     

环境思想视野中的马克思

西方环保主义者在如何评价马克思与环保思想之间的关系上之所以未成功是因为他们没能真正地理解马克思的自然概念。马克思的自然概念应包括三个层次:存在论层次、使用价值层次和价值层次。自然便是这三个层次的统一体。     

Psychiatry and psychotherapy in the many-sided contributions of Alexander Mette

Appreciating the personality and work of Alexander Mette, who founded together with Karl Bonhoeffer this journal, especially his psychiatric and psychotherapeutic inclinations as well as his influences on the development of our discipline are taken into consideration in the frame of his many-sided activities as a man of letters and cultural policy.