Hegel,the Trinity,and the ‘I’

The main goal of this paper is to argue the relevance of Hegel’s notion of the Trinity with respect to two aspects of Hegel’s idealism: the overcoming of subjectivism and his conception of the ‘I’. I contend that these two aspects are interconnected and that the Trinity is important to Hegel’s strategy for addressing these questions. I first address the problem of subjectivism by considering Hegel’s thought against the background of modern philosophy. I argue that the recognitive structure of Hegel’s idealism led him to give the Trinity a decisive role in his philosophical account. Next, I discuss the Trinity by analysing the three divine persons. This analysis paves the way for the conclusion, where I argue that the Trinity represents a model for re-thinking the ‘I’ in a way that overcomes a ‘naïve realist’ and a ‘subjective’ account of the self. I suggest that Hegel’s absolute idealism can be conceived as an approach to the ‘I’ that considers the role of acts of mutual recognition for the genesis of self-conscious thought, and that the Trinity is the Darstellung of the relational and recognitive structure of the ‘I’.     

Teachers’ attitudes toward homosexuality and the lesbian,gay, bisexual,and queer community in the United States

Lesbian, gay, bisexual, and queer (LGBQ) students are a substantial minority group within U.S. elementary, middle, and high schools. Many LGBQ students face harassment and discrimination, which can contribute to educational and psychological problems. Teachers play key roles in students’ school experiences, and their attitudes about homosexuality can influence their behavior toward LGBQ students. The purpose of this study was to examine the prevalence of teachers’ positive and negative LGBQ-related attitudes, potential changes in attitudes over time, and demographic and social variables that may be related to teachers’ attitudes. This study uses data from 305 pre-kindergarten through 12th grade teachers, collected in waves 2006–2014 of the General Social Survey. Results indicate that teachers’ attitudes toward homosexuality have become more favorable over time; however, many teachers still hold negative attitudes. Just under half of teachers exhibited at least one negative LGBQ-related attitude. Age, political conservativeness, religious attendance, and carryover of religious beliefs were significantly associated with negative LGBQ attitudes. Teachers with a fundamentalist religious orientation tended to have more negative attitudes about homosexuality than teachers with more progressive religious orientations. Negative attitudes were more often found among teachers of color, compared to White teachers, and teachers in the South, Midwest, and Mountain regions tended toward more negative attitudes than teachers in the Northeast and Pacific regions. Teachers have an ethical responsibility to see that all students, regardless of sexual orientation, receive a quality education. Education and training are needed to address problematic attitudes that may negatively affect LGBQ students.

     

Events, Sortals, and the Mind–Body Problem

In recent decades, a view of identity I call Sortalism has gained popularity. According to this view, if a is identical to b, then there is some sortal S such that a is the same S as b. Sortalism has typically been discussed with respect to the identity of objects. I argue that the motivations for Sortalism about objectidentity apply equally well to event-identity. But Sortalism about event-identity poses a serious threat to the view that mental events are token identical to physical events: A particular mental event m is identical with a particular physical event p only if there is a sortal S such that m and p are both Ss. If there is no such sortal, the doctrine of token-identity is not true. I argue here that we have no good reason for thinking that there is any such sortal.     

“Morals,” medicine,and the AIDS epidemic

It is the assumption of this article that when the etiology of an illness is framed in a moral language and the illness in question affects religiously stigmatized and legally proscribed minorities, the victims of the illness will be blamed for their ill health. Evidence is given of the connection between moralizing about a medical issue and the response of the medical establishment. The role of religion in the definition and interpretation of AIDS is emphasized as well as its effects on gay people and gay life. A political analysis of AIDS and its assumed causes is also given. These homophobic explanations are viewed as attempts to disenfranchise and discredit gay life further. Responsibility for containing AIDS is discussed in the context of brokenness between and among gay people. Healing is given as a necessary solution.The author gratefully acknowledges the contributions of Terrance Thornton, M.A., Chris Poslock, and Rodger McFarlane, Executive Director of the Gay Men's Health Crisis, Inc., to the development of this article.     

Darwin,Schleiden, Whewell,and the “London Doctors”: Evolutionism and Microscopical Research in the Nineteenth Century

This paper discusses some philosophical and historical connections between, and within, nineteenth century evolutionism and microscopical research. The principal actors are mainly Darwin, Schleiden, Whewell and the “London Doctors,” Arthur Henfrey and Edwin Lankester. I demonstrate that the apparent alliances—particularly Darwin/Schleiden (through evolutionism) and Schleiden/Whewell (through Kantian philosophy of science)—obscure the deep methodological differences between evolutionist and microscopical biology that lingered on until the mid-twentieth century. Through an understanding of the little known significance of Schleiden’s programme of microscopical research and by comparing certain features of his methodology to the activities of the “London Doctors,” we can identify the origin of this state of affairs. In addition, the outcome provides an insight into a critique of Buchdahl’s view on Schleiden’s philosophical conception.     

Nonconceptualism,Hume’s Problem,and the Deduction

Lucy Allais seeks to provide a reading of the Transcendental Deduction of the Categories which is compatible with a nonconceptualist account of Kant’s theory of intuition. According to her interpretation, the aim of the Deduction is to show that a priori concept application is required for empirical concept application. I argue that once we distinguish the application of the categories from the instantiation of the categories, we see that Allais’s reconstruction of the Deduction cannot provide an answer to Hume’s problem about our entitlement to use a priori concepts when thinking about the objects of empirical intuition. If the Deduction is to provide a response to Hume, Allais’s interpretation must be rejected.     

Nishida,Agency, and the ‘Self-Contradictory’ Body

In this essay, I investigate Kitarō Nishida's characterization of what he refers to as the ‘self-contradictory’ body. First, I clarify the conceptual relation between the self-contradictory body and Nishida's notion of ‘acting-intuition’. I next look at Nishida's analysis of acting-intuition and the self-contradictory body as it pertains to our personal, sensorimotor engagement with the world and things in it, as well as to our bodily immersion within the intersubjective and social world. Along the way, I argue that Nishida develops a rich and exceedingly current way of thinking through different facets of embodiment and interpersonal relatedness. I further argue that Nishida's work provides compelling reasons to foreground the mutually implicative, co-emergent nature of embodied self and world in our theorizing about the nature of self and experience.     

A postcolonial Pannenberg? Mimicry,the law,and the cross of love

This paper employs the postcolonial concepts of mimicry and hybridity to interpret Wolfhart Pannenberg's understanding of the violence done to Jesus on the cross and the subversive reconciliatory love that it engenders. According to Pannenberg, although the man Jesus was crucified as blasphemer of the Jewish law, the resurrection vindicated Jesus so that the ones accusing Jesus were retroactively deemed to be the actual blasphemers. As a result, Jesus ended up dying not for his own alleged breaking of the law, but as an inclusive substitute for all blasphemers of God (through amour propre) deserving death. Thus, the resurrection confirmed Jesus’ divine identity and his earthly teaching that love supersedes and transforms the law. Applying the concept of mimicry to Pannenberg, on the cross the symbolic and semiotic are held together in tension for in mimicry the “not-quite sameness” menaces the colonizer. The cross, ostensibly a symbolic sign of abjection, is mimicked by the suffering of Jesus and subverted through a practice of inclusive semiotic love which recapitulates sinful human life toward a life of transformed autonomy. Pannenberg displays a pseudo postcolonial understanding of subverting oppressive law into love. However, on account of his futurist ontology, the eschatological totality is underscored relative to formative experiences, leaving him vulnerable to postcolonial critiques of essentialism, which can reinscribe colonialism. I contend that Pannenberg employs a strategy of “strategic particularism” in which concepts such as mimicry and hybridity are helpful as hermeneutical tools but ultimately provisional and temporary relative to the whole.     

Philosophy, the “unknown knowns,” and the public use of reason

There are not only true or false solutions, there are also false questions. The task of philosophy is not to provide answers or solutions, but to submit to critical analysis the questions themselves, to make us see how the very way we perceive a problem is an obstacle to its solution. This holds especially for today’s public debates on ecological threats, on lack of faith, on democracy and the “war on terror”, in which the “unknown knowns”, the silent presuppositions we are not aware of, determine our acts.     

Empathy for Non-Kin,the Faraway,the Unfamiliar,and the Abstract––An Interdisciplinary Study on Mencian Moral Cultivation and a Response to Prinz

This article challenges the pessimistic view that empathy and other fellow feelings are biased and erratic motivation for morality. By discussing Mencius’ account on how to develop empathy from its biased and erratic beginnings, I argue that empathy can be extended to less common objects, such as non-kin, the faraway, the unfamiliar, and the abstract. The extension facilitated by empathy in turn enhances one’s moral cognition toward the sufferings of less common objects; the extension also helps to include less common objects into one’s circle of care. I respond to critics of empathy such as Prinz by highlighting the dynamic cultivational process of empathy that they overlook, and further point out that empathy can be cultivated so as to provide a remedy for the biases that no emotion is immune to. This article contributes to the ongoing discussion on moral cultivation in the Chinese philosophy community and the dispute over empathy’s role in morality in contemporary ethics.     

The “concept of time” and the “being of the clock”: Bergson, Einstein, Heidegger, and the interrogation of the temporality of modernism

The topic to be addressed in this paper, that is, the distinction between the “concept” of time and the being of the clock, divides into two parts: first, in the debate between Albert Einstein and Henri Bergson, one discovers the ground for the diverging concepts of time characterized by physics in its opposing itself to philosophy. Bergson’s durée or “duration” in opposition to Einstein’s ‘physicist’s time’ as ‘public time,’ one can argue, sets the terms for Martin Heidegger’s extending, his ontological analysis of Da-sein, as human being-in-the-world. Second, in this the ‘concept of time’ gives way to the analysis of the ‘being of the clock.’ What is this being of the clock that makes evident the fundamental temporality of Da-sein? This question is rehearsed in Division Two of Being and Time. My claim is that the fundamental insight into the nature of time revealed by the encounter between Bergson and Einstein is that time extemporizes itself. Temporality “is” not a being but a process that temporalizes itself, precisely because it “is not.”     

‘Pre-crime’, Prevent,and practices of exceptionalism: Psychotherapy and the new norm in the NHS

Section ’26 of the Counter-Terrorism and Security Act 2015 places a duty on local authorities and public sector institutions to have ‘due regard to the need to Prevent people from being drawn into terrorism’. Accordingly, NHS staff are now required to attend a Workshop to Raise Awareness of Prevent (WRAP), ensuring they are trained to spot the ideological symptoms and psychosocial vulnerabilities thought to predict extremist activity. In this paper, I suggest that the insertion of counter-radicalisation duties into the work of psychotherapists and other mental health professionals is not simply to be understood as an attempt to forestall and avert extremist activity. Rather, drawing on the work of Georgio Agamben and Judith Butler, I argue it can be viewed as an innovative tactic of governmentality whose technologies of surveillance ensure a culture of conformity in the NHS through which a ‘state of exception’ can be established and normalised. I illuminate this by examining two interrelated aspects of the Prevent duty: one, the decision by the government to embed Prevent within the existing rhetoric and practice of ‘safeguarding vulnerable children and adults’; and two, its discursive representation of the consulting room as ‘pre-criminal space’. I conclude by suggesting that the government’s determination to allow ‘no ungoverned space in which extremism is allowed to flourish’ targets the limits of acceptable speech and so the very conditions for radical thought and critique on which psychotherapy depends.     

Which Time for Eschatology? Relativity Theory,Local and Cosmic Times,and the End of the Universe

The aim of this article is to formulate the theological notions of the end and fulfilment of the universe before the background of relativity theory and cosmology, in particular the lack of a global passage of time. It argues that the “arrow” of time is a local phenomenon, linked essentially to recording objects. On this basis, it makes the case that the notions of a common end of all local times and of a final, timeless state of the universe are viable independently of a global direction of time.