THE PRAYER OF THE MOLINIST

According to the ‘Power of Prayer’ objection to Molinism, the insights of the Church's great saints and spiritual directors regarding how best to grow in the spiritual life conflict with Molinism: spiritual growth is best achieved by praying from a Thomistic attitude towards Providence. Thomas Flint has recently replied to this objection as it was raised by Fr. Reginald Garrigou‐Lagrange. In this paper, I respond on behalf of Garrigou‐Lagrange.     

THE STATUS OF THE ANOMALY IN THE FEMINIST GOD-TALK OF ROSEMARY RUETHER

Abstract. Scripture, the creeds, and tradition have provided the raw material that theology has attempted to refine. The contribution of much recent theology comes from new insight into these materials by women, blacks, and the Third World, often as examined by analytic tools derived from post-Christian ideologies. The theology of Rosemary Ruether stands out because of her choice of sources, among which she includes documents excoriated as heretical by what she calls the patriarchal orthodoxy of the early Christian church. Because of this it is useful to examine this type of theology in relation to other theological inquiries of recent years. The thesis of this paper is that, in her ability to incorporate source material hitherto regarded as heretical, Ruether has demonstrated the scientific character of this kind of theology.     

THE ROLE OF THE TRADITIONAL RESEARCH DESIGN IN UNDERESTIMATING THE VALIDITY OF THE EMPLOYMENT INTERVIEW

Building upon the suggestions of Arvey and Campion (1982) and Zedeck, Tziner, and Middlestadt (1983), this paper calls into question the traditional approach to validating the employment interview. A general review of the literature reveals that individuals are likely to differ in their ability to provide accurate predictions of employee behavior and that interviewers often differ in their constant tendency to make favorable or unfavorable ratings. A review of published validation studies shows that most researchers fail to consider these tendencies and, therefore, may be inappropriately collapsing data across multiple interviewers. Through analytic argument we conclude that reviews of the existing literature will likely underestimate the usefulness of this widely used technique.     

THE EXTERNAL OBSERVER AND THE LENS OF THE PATIENT-ANALYST MATCH

A focus on the match between patient and analyst places attention on the dynamic effect of the interaction of character and conflict of both participants on the process that evolves between them. Match is neither a predictive nor static concept. Rather it refers to an unfolding transaction that itself shifts and changes during the course of analytic work. The treating analyst's perception of the effect of this match is by necessity limited by the analyst's own blind spots and other countertransference phenomena. Reporting the analyst's clinical experience to an analytically trained observer, external to the dyad, may broaden the analyst's perspective. Using the lens of the match, a colleague in the role of supervisor, consultant or peer can provide feedback from which the analyst may acquire insight. As a result of this process, the influence that the participants' similarities and differences have upon each other becomes clear to the analyst. This awareness, in turn, may lead the analyst to appreciate the effect of the analyst's stance of distance or closeness and to evaluate whether at this phase of treatment it is beneficial or detrimental to the analytic process. Clinical illustrations of the effect of the external observer's feedback in relation to the patient—analyst match are provided.     

跟踪操作业绩与人格特征的关系

本研究发现,跟踪作业的业绩与允许误差值之间有某种规律性的关系。因此,跟踪任务的操纵器设计应考虑最佳宽容度。本文还探讨了不同人格维度与跟踪作业业绩之间的关系。就单个人格维度而言,内倾者的跟踪作业业绩优于外倾者;较高精神质者优于较低精神质者。在神经质维度上表现出高神经质者作业业绩好于低神经质者的倾向。     

THE SHAME OF THE SURVIVOR

In the third chapter of The Drowned and the Saved, Primo Levi describes the shame of the survivor—the nameless pain felt before the silence and the void of Auschwitz—as an echo of the atavistic anguish inscribed in every one of the tohu‐bohu, the empty and deserted universe. In this feeling there may lie the first signs of a reaction against blind matter: a form of consciousness of the existence of evil and an anticipation of hope for a better future. In this article, the author explores how, by means of a meditation on Auschwitz, by a reference to the Bible and to some fundamental concepts of Jewish ethics, Levi delineates an ethical horizon on which a text, a collective memory and a relationship with God, or with the silence of God, stand as fragile but visible signposts in an ethically uncertain future.     

THE RETURN OF THE DEAD SOULS: THE GERMAN STUDENTS' MOVEMENT AND THE GHOSTS OF AUSCHWITZ

The intellectual history determined by the 1968 students' revolt sometimes appears as a ghost scene, emerging from the strong identification of the radical students with Jews and Judaism. This essay wishes to demonstrate the inner connection between the messianic political theology of the movement and the psychological effects of this over-identification, leading to a leftist anti-Semitism. While the revolutionary students saw themselves as the true successors of Jewish revolutionary messianism, they accused the real Jew, the one who settled in Israel, of being an imperialist traitor. The essay reconstructs the metamorphosis of these ghosts in a “phenomenology of the spirits” as a “Geistergeschichte” behind the official “Geistesgeschichte.” Against this pathological path the essay presents Jürgen Habermas's reflections on the ethics of memory as its best therapy.     

THE CASE FOR THE PHILOSOPHY OF CHEMISTRY

The philosophy of chemistry has been sadly neglected by most contempory literature in the philosophy of science. This paper argues that this neglect has been unfortunate and that there is much to be learned from paying greater philosophical attention to the set of issues defined by the philosophy of chemistry. The potential contribution of this field to such current topics as reduction, laws, explanation, and supervenience is explored, as are possible applications of insights gained by such study to the philosophy of mind and the philosophy of social science.     

HOW THE PAST DEPENDS ON THE FUTURE

It is often said that, according to common sense, there is a fundamental asymmetry between the past and future; namely, that the past is closed and the future is open. Eternalism in the ontology of time is often seen as conflicting with common sense on this point. Here I argue against the claim that common sense is committed to this fundamental asymmetry between the past and the future, on the grounds that facts about the past often depend on facts about the future. 1     

NEWTON AND THE MECHANICAL PHILOSOPHY: GRAVITATION AS THE BALANCE OF THE HEAVENS

We argue that Isaac Newton really is best understood as being in the tradition of the Mechanical Philosophy and, further, that Newton saw himself as being in this tradition. But the tradition as Newton understands it is not that of Robert Boyle and many others, for whom the Mechanical Philosophy was defined by contact action and a corpuscularean theory of matter. Instead, as we argue in this paper, Newton interpreted and extended the Mechanical Philosophy's slogan “matter and motion” in reference to the long and distinguished tradition of mixed mathematics and the study of simple machines.     

THE WAY, THE RIGHT, AND THE GOOD

This article argues that Kongzi's religious ethics suggests an alternative way of understanding the relationship between the right and the good, in which neither takes clear precedence in terms of being more foundational for ethics. The religious underpinnings of Kongzi's understanding of the Way are examined, including the close relationship between tian ("Heaven") and the Way. It is shown that following the Way is defined primarily by the extent to which one's actions express certain virtues, and not whether one's actions are conducive to the best overall outcome or whether they are inherently right irrespective of consequences. It is then argued that the Way is seen as constitutive of both the right and the good, and that this understanding of the right and the good has important implications for contemporary virtue ethics, religious ethics, and political philosophy.     

互联网对大学生社会性发展的影响

本研究对110名本科大学生的上网情况和他们在对他人的信任感、主观幸福感及社会疏离感三方面的社会性发展进行了测评,结果表明,对互联网的依赖显著影响了大学生的主观幸福感与社会疏离感,上网时间与对网络的依赖程度呈显著正相关。     

THE RATIO DEI AND THE AMBIGUITIES OF HISTORY

The Radical Orthodoxy movement has revived postmodern theology's interest in John Duns Scotus. This article reviews Catherine Pickstock's substantial contribution to this discussion and the several articles that engage Pickstock in this same issue. The article notes two lines of engagement: the first, more analytical line considers the logic of "God-talk," the ratio Dei , to consider whether Scotus's doctrine of univocity is adequate to speak of divine transcendence. The second is more historical and asks whether Radical Orthodoxy's historical genealogy offers a sufficiently generous account of the plurality and ambiguity of the history of the church.     

THE HISTORICAL CONNECTION BETWEEN THE GOLDEN RULE AND THE SECOND GREATEST LOVE COMMAND

The golden rule, perhaps the most recognizable moral maxim in Western culture, is an inadequate basis for morality. In light of its flaws as a precept and its apparent lack of moral content, it is initially perplexing that the historic Judeo‐Christian tradition has often linked the golden rule with the second greatest command to love one's neighbor as oneself. However, after examining the presuppositions behind this link and investigating the biblical context of these sayings, it is clear that the Judeo‐Christian tradition is justified in making this connection. Although the golden rule and the love command should not be conflated and their distinctions should not be abandoned, the biblical intention of the golden rule can only be understood and properly practiced in connection with the love command.     

THE EMOTIONS IN THE SEVENTEENTH CENTURY

In this paper I argue that Kierkegaard's theory of change is motivated by a robust notion of contingency. His view of contingency is sharply juxtaposed with a strong notion of absolute necessity. I show that how he understands these notions explains certain ambiguous claims he makes about causation. I attempt to provide a coherent interpretation of his view of causality that is consistent with both human choice and the causal sequence of change. I end by suggesting a compatibilist interpretation of Kierkegaard's philosophy.     

THE LINK AND THE OTHER1

The author begins by drawing attention to the current crisis in psychoanalysis, in which, following the great initial discoveries, he considers a certain solipsistic trend inimical to the role of the other and of the acceptance of innovation this entails has come to hold sway. This situation can in his view be overcome by the introduction of new applications and practices, as in the past with the acceptance of Klein's ideas in the field of child analysis. Theory is in the author's opinion always the product of clinical practice in our field, a thesis he illustrates by an account of his own work with couples and families, where the patient is deemed to be not any one individual in the group but the group itself considered as a nexus of links. The implications and theoretical repercussions of this link‐based conception are discussed at length and some novel terms are introduced ‐ for example, the link between subjects, imposition, the social subject, the subject relationship and the multiple subject. Alienness and the ‘other’, and presence and absence, are shown to be important concepts and are distinguished from object relations. The author concludes with a reference to a new resistance, namely to linking, and its implications in relation both to personality and to phenomena such as ethnic and religious conflict.     

THE INADEQUACY OF PARAPHRASE IS THE DOGMA OF METAPHOR

Philosophers have alleged that paraphrases of metaphors are inadequate. They have presented this inadequacy as a datum predicted by, and thus a reason to accept, particular accounts of ‘metaphorical meanings.’ But to what, specifically, does this inadequacy claim amount? I argue that, if this assumption is to have any bearing on the metaphor debate, it must be construed as the comparative claim that paraphrases of metaphors are inadequate compared to paraphrases of literal utterances. But the evidence philosophers have offered does not support the comparative inadequacy of paraphrases of metaphors. I offer my own empirical evidence against the inadequacy assumption.     

THE KENOSIS OF THE CREATOR AND OF THE CREATED CO-CREATOR

Abstract I comment on moral and theological aspects of human technology, which I consider as an evolutionary moment of our cultural and genetic variation. It is an important moment both scientifically and theologically. Starting from Philip Hefner's theological program of the human being as created co‐creator, I distinguish between the limitations and responsibilities of the human being as a created agent and the possibilities and ideals as a co‐creator. I develop the idea of the kenosis (self‐emptying) of the Creator, which as the root of God's love principle should be reenacted by the created co‐creators. I analyze elements of this kenosis presented by Jürgen Moltmann in relation to creation and eschatology.     

THE FREUDIAN UNCONSCIOUS IN THE CONTEXT OF THE COGNITIVE ORIENTATION

The essence of the story of King Oedipus forms a cornerstone of psychoanalysis since Freud. Oedipality means the painful experience of the child who is left outside the mutual relationship between the parents and the child's wish to kill one parent and marry the other one. The life-long oedipal attitude and relationship develop in dyadic and triadic relationships. An example is given of a boy whose dyadic relationships are threatened by triads, and whose triads are threatened by integrated oedipality. Only after the oedipal situation is worked through does it become possible to live and love in reality, and to maintain manifold relationships. This development is also reflected in thinking, which only slowly develops into multidimensional levels of symbolization and thought. Prior to this development, we continue to “marry dyads” and “kill triads” and remain driven by dyadic and triadic wishes in all fields of our life.