LINNAEUS AS A SECOND ADAM? TAXONOMY AND THE RELIGIOUS VOCATION

Swedish naturalist Carl von Linné (1707–1778) became known during his lifetime as a “second Adam” because of his taxonomic endeavors. The significance of this epithet was that in Genesis Adam was reported to have named the beasts—an episode that was usually interpreted to mean that Adam possessed a scientific knowledge of nature and a perfect taxonomy. Linnaeus's soubriquet exemplifies the way in which the Genesis narratives of creation were used in the early modern period to give religious legitimacy to scientific activities and to taxonomy in particular. Allusions to Adam's work in the Garden of Eden thus became a way of investing the vocation of the naturalist with religious significance.     

Fishapod in the Rocks: Fossils and Biblical Creation Texts

Abstract

Genesis 1:20–25 speaks of God creating water and land creatures. The fossil record suggests that vertebrates on land evolved from vertebrates of the water. In this article about creation through evolution, the author discusses a progression of fossil discoveries pertinent to the evolution of tetrapods, keeping in view the detractions of a Young Earth creationist, and finishing with a biblical-theological perspective on the evolution of tetrapods. The author's work grows out of his interest in exploring how a specific science (paleontology)—as viewed through specific discoveries and a specific evolutionary lineage—might engage actively with biblical creation passages.     

Private Terrors Sexualized Aggression and a Psychoanalyst's Fear of Her Patient

This clinical paper explores the meanings and evolution of an analyst's reaction of fear in relation to her patient's sexualized aggression. From both an intrapsychic and an intersubjective perspective, the author analyzes the coconstruction of this transference—countertransference phenomenon. Case vignettes illustrate the author's attempts to address her patient's sexualized aggression while struggling to free herself from the feelings of intimidation and fearfulness stirred by his sadomasochistic fantasies and patterns of interaction. The analyst's unconscious identification with the patient's disowned femininity and narcissistic vulnerability is seen as central to this countertransference “stranglehold.” Release from the analyst's masochistic position comes through a shift in her own affective participation. The importance of the analyst's recognizing her own unconscious contributions to this sadomasochistic dynamic is emphasized and elaborated. Discussion also focuses on the relevance of gender to the issue of countertransference fear, as illustrated in this particular male patient—female analyst dyad.     

Relationship (in)security is central to the sources and outcomes of sexist attitudes

Ambivalent sexism theory recognizes that sexist attitudes maintain gender inequalities via sociocultural and close relationship processes. This review advances established work on sociocultural processes by showing how people's need for relationship security is also central to the sources and functions of sexism. Men's hostile sexism—overtly derogatory attitudes toward women—involves insecurities about women exploiting men's relational dependence. Accordingly, men's hostile sexism predicts relational aggression when their dependence on partners is risky. Men's benevolent sexism—patronizing and protective attitudes toward women—offers men relationship security by idealizing traditional gender roles in romantic relationships. Benevolent sexism also appeals to women who seek the security of a devoted partner, but requires women to invest in their relationship at the expense of their independence. Our relationship science perspective reveals that romantic (in)security is critical to why people adopt sexist attitudes and why sexist attitudes create differential costs and benefits for women and men.     

Gender and Sexuality in the Garden of Eden

Abstract

Various attempts have been made to argue that the plain meaning of the story of the Garden of Eden in Genesis 2-3 supports a feminist, or at least a woman-friendly, understanding of the gender and sexual relationships between Adam and Eve. I counter that these arguments are not convincing and are hard to square with the biblical text, by considering four central elements in the story: (1) The sexual nature of ha'adam, Adam/ the earthling at the start of our story; (2) God's ‘curse’ of Eve; (3) The meaning of the woman being a ‘helper’ to Adam; and (4) Adam's naming of the woman. I conclude that the most plausible meaning of these chapters is that Adam dominates Eve sexually and otherwise from the very moment of Eve's creation.     

Reason,Religion, and Sexual Difference: Resources for a Feminist Philosophy of Religion in Hegel's Phenomenology of Spirit

Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self‐conscious subject—or seeing (oneself as) “spirit”—requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.     

Corpus Meum: Disintegrating Bodies and the Ideal of Integrity

This essay shows that Jean‐Luc Nancy's reconceptualization of corporeality in such texts as L'Intrus and Corpus can be an important ally to feminist theories of body. I introduce Nancy's ontology and argue that his rejection of the unified, integrated body of humanist discourses in favor of dis‐integrated bodies constituted by multiple alterities and his consequent reinterpretation of body as a “being‐exscribed” begin the task of thinking bodies beyond traditional dualisms and their ahistorical and rationalist frameworks. I then address three potential criticisms of Nancy's work and suggest that though there may be reasons to move cautiously in adopting the framework he provides, his work harbors resources directly beneficial to critiques of prevailing forms of gender normativity. Quel étrange moi! —Jean‐Luc Nancy, Corpus     

Noah's Ark,Mt. Meru,and the God of the Rainbow

The warning is clear: Unless human beings reach a change of civilization in the ecological sense within the next ten years, we will not have a future—any future. However, a change of civilization does require a change of religious beliefs as well. As Lynn White Jr. asserted many years ago, our present science and technology are so tinctured with orthodox Christian arrogance toward nature that no solution for our ecological and economic crises can be expected from them alone. “Since the roots of our trouble are so largely religious,” as White assures, “the remedy must also be essentially religious.” Still, where do we begin? The author is convinced that any ecological reconstruction of Christian theology and missiology must begin with the Scripture. A solid re‐reading of the Bible will do. This is the reason why the author revisits the well‐known story of Noah's ark to reveal the inconvenient truth almost verbatim – the truth that the Noah's Ark is the story of God's new covenant of life with not only human beings but also with the Earth, represented by the animals from the ark. After scrutinizing the creation stories in Genesis 1 to 9, comparing in particular the two different commandments of God in Genesis 1 and Genesis 2, as well as in Genesis 1 and Genesis 9, the author confirms that a just and sustainable future can only be built upon the biblical God of the rainbow, who shows no favor to human beings, and who makes a new covenant of life with all flesh. What we need is a new vision of Christian beliefs and discipleship that honors God, values the Earth, and emphasizes humility [humus] of humanity [humus], concludes the author.     

The Sexual Division of Labor and the Split Paycheck

This essay takes up an apparently minor idea of Susan Moller Okin's Justice, Gender, and the Family—that employers should split the paycheck of wage‐earning husbands between employees and their stay‐at‐home spouses—and suggests that it actually threatens to undermine Okin's entire argument by perpetuating the most central cause of women's inequality by Okin's own account: the sexual division of labor. Recognizing the vital contributions that Okin's seminal work made and the impact that it had on the field of feminist philosophy and political theory, the essay explores the ethical, political, and philosophical problems with this solution to the dire problems of gender inequality and injustice that Okin correctly identifies. The essay suggests that her commitment to liberalism may have resulted in a commitment to an inadequate vision of how to solve the problems of gender inequality, and offers other possibilities that Okin could have pursued instead that sustain her strong commitment to liberalism.     

INTUITING THE TRUTH OF WHAT'S HAPPENING: ON BION'S “NOTES ON MEMORY AND DESIRE”

Bion's “Notes on Memory and Desire” (1967a) is an impossible paper that this article's author has struggled with for decades. He views the paper, only two and a half pages in length, as a landmark contribution. Despite its title—and its infamous dictates to resist the impulse to remember past sessions and desire for “results”—the paper is not, most importantly, about memory and desire. It proposes a new analytic methodology that supplants awareness from its central role in the analytic process and, in its place, instates the analyst's (largely unconscious) work of intuiting the (unconscious) psychic reality of the present moment by becoming at one with it. This article's clinical examples, provided from the author's own work, illustrate something of his ways of talking with his patients.     

The Orsino complex: Men who love themselves as love objects

Abstract

The Duke Orsino, in Shakespeare's Twelfth Night, is cited as the archetypal embodiment of a psychological complex which, it is argued, may affect many men in modern patriarchal societies. This condition named the ‘Orsino complex’ is characterized by the subject's experience of being in love with himself as a love object. It is the consequence of the subject's very early experience of his mother's dual psychological reactions to him as a male child. The first of these, and the more significant, I have called maternal phallic projection, while the second I term maternal withdrawal. I also consider the influence of the father upon this complex.

While this paper remains speculative in its present form—that is, its central thesis is based on fictional and not on clinical material—it might, I hope, assist all of us working psychodynamically in understanding further some of the severe problems that male clients present in their relationships with women, as well as directing further research into the complexities of gender identity in contemporary society.     

Nishida on God,Barth and Christianity1

Despite the central role that the concept of God played in Kitarō Nishida's philosophy—and more broadly, within the Kyoto School which formed around Nishida—Anglophone studies of the religious philosophy of modern Japan have not seriously considered the nature and role of God in Nishida's thought. Indeed, relevant Anglophone studies even strongly suggest that where the concept of God does appear in Nishida's writings, such a concept is to be dismissed as a ‘subjective fiction’, a ‘penultimate designation’, or a peripheral Western intrusion with no genuine relationship to the core of Nishida's thought. However, a careful study of Nishida's own writings reveals that for Nishida, in his own words, God is ‘that which is indispensable and decisive’. For the first time in English, this present study reveals Nishida's view of God, especially examining Nishida's debt to the theologian Karl Barth and Christianity.     

Beyond Political Theology and its Liquidation: From Theopolitical Monotheism to Trinitarianism

One of the central theological challenges facing Erik Peterson was to help the mid‐twentieth century Catholic Church define its relationship with the wider world. He responded by advancing a distinctive understanding of the ‘polis.’ In this essay, I critically analyze Peterson's central and perhaps best known proposal about how the Church ought to negotiate the modern world — encapsulated in his expression, the ‘liquidation of political theology.’ I contend that Peterson's proposal is not congruent with a right understanding of patristic trinitarian monarchy, although a view that stands in sharp contrast to that of Carl Schmitt. Notwithstanding the effectiveness of Peterson's critique of Schmitt's political theology, I argue that Peterson nonetheless fails in his exposition of the thought of Gregory of Nazianzus and therefore in his interpretation of the role of the Church in what we have learned to call the ‘political’ and the ‘social.’ I conclude by outlining several ways that the Church today might take up the challenge of regaining a truly political thought, a new ekklesioteia, nourished by the monarchy of the triune God.     

Reichenbach's concept of prediction

Reichenbach emphasizes the central importance of prediction, which is—for him—the principal aim of science. This paper offers a critical reconstruction of his concept of prediction, taking into account the different periods of his thought. First, prediction is studied as a key factor in rejecting the positivism of the Vienna Circle. This part of the discussion concentres on the general features of prediction before Experience and Prediction (EP) (section 1). Second, prediction is considered in the context of Reichenbach's disagreements with his contemporaries—Carnap and Popper—(section 2). Pointing out these differences gives an additional basis for understanding how Reichenbach saw “prediction” in the period when EP was written. Third, Reichenbach's theoretical framework of prediction is analysed following EP. This analysis studies the semantical, logical, epistemological and methodological bases of his concept of prediction (section 3). Fourth, Reichenbach's conception of prediction, based on an objectivist interpretation of probabilities, is compared with the perspective on prediction of subjective Bayesians (the present personalists). This comparison (section 4) illustrates Reichenbach's views regarding the links of prediction with probability. Fifth, innovations and elements of continuity after EP are noted which give a more complete picture of Reichenbach's thought on prediction (section 5). This contributes to a comprehensive characterization of his concept of prediction. Finally, there is an assessment of his whole view of the matter and a presentation of the ingredients for a satisfactory alternative (section 6).     

Freud,the Serpent and the Sexual Enlightenment of Children

Abstract

This paper examines Freud's interpretation of the myth of the Fall, which he sent to Jung in December of 1911. After a textual-historical exegesis of the Genesis narrative, I argue that many features of the myth, which Freud construed in Oedipal terms, are more intelligible in light of his theories of infantile sexual researches, which he abandoned in 1910. The etiological shift away from infantile sexual researches (and the consequent Oedipalization of analytic theory) were 1) not prompted solely by clinical considerations, and 2) heralded dramatic changes in attitudes toward children and the rejection of paternal authority in Freud and his circle, and 3) corresponding changes in the structure and organization of the psychoanalytic movement itself, creating an orthodoxy or “party line”.

The term “orthodoxy” means “uniformity of belief”, and is usually applied to religious groups, whose dogmatic emphasis on a specific body of doctrine serves to define the group's membership and boundaries, and to exclude “unbelievers” from its midst. In this sense, Freud's style of leadership was distinctly “religious”. Due to deep seated resistances in the analytic world, it is possible that disparities between Freud's earlier and later attitudes toward children will never be thematized and explored with the attention and seriousness they deserve. But the attempt must be made, and by exploring the Genesis narrative, we can grasp the personal and political motives that molded Freud's theory of religion, and glimpse the outlines of paths not taken in the clinical theory.     

Calling Science Pseudoscience: Fleck's Archaeologies of Fact and Latour's ‘Biography of an Investigation’ in AIDS Denialism and Homeopathy

Fleck's Genesis and Development of a Scientific Fact foregrounds claims traditionally excluded from reception, often regarded as opposed to fact, scientific claims that are increasingly seldom discussed in connection with philosophy of science save as examples of pseudoscience. I am especially concerned with scientists who question the epidemiological link between HIV and AIDS and who are thereby discounted—no matter their credentials, no matter the cogency of their arguments, no matter the sobriety of their statistics—but also with other classic examples of so-called pseudoscience including homeopathy and other sciences, such as cold fusion. The pseudoscience version of the demarcation problem turns out to include some of the details that Latour articulates multifariously under a variety of species or kinds in his essay/interactive research project/monograph, ‘Biography of an Investigation’. Given the economic constraints of the current day, especially in the academy, the growing trend in almost all disciplines is that of suppression by threat: say what everyone else says or you won't be hired (tenured/published/cited). In this way, non-citation of outlier views generates what Kuhn called normal science. Finally, a review of Lewontin's discussion of biology shows the continuing role of ideology by bringing in some of the complex issues associated with the resistant bacteria (tuberculosis, Lyme disease, syphilis) and AIDS.     

The Ethics of Price Gouging

An analysis of the contemporary moral debate over price gouging can advance multiple readings of the challenging biblical episode which depicts Jacob's purchase of the birthright. Ethical considerations, such as the maximization of welfare, preservation of choice, and promotion of virtue are evaluated and then applied to the biblical text recounting the sale of Esau's birthright. Did Jacob act ethically in his purchase of ravenous Esau's birthright, or did he seize a propitious opportunity to exploit Esau's predicament? Is Esau responsible for spurning his birthright, or was he misled as he claims Jacob had “supplanted me these two times: he took away my birthright; and, behold, now he has taken away my blessing” (Genesis 27:36)? An ethical analysis of Jacob's and Esau's intentions and actions in the transaction uncovers the Bible's position on the sale and on the larger moral debate.     

The Search for Adam Revisited: Evolution,Biblical Literalism,and the Question of Human Uniqueness

Abstract

This article questions the adequacy of the philosophical category of realism in characterizing Rheticus' endorsement of Copernicus' astronomy. Rheticus and Osiander agree that the human intellect is restricted in its aspirations to truth, resulting in a condition of “causal ignorance” regarding the celestial phenomena on Rheticus' part. Copernicus' pupil advances trust in the most true hypothesis of the motion of the earth without postulating its absolute truth. Causal knowledge waits after Resurrection. In line with Luther's comment on Genesis 1:14, Rheticus ascribes a theological meaningfulness to the pursuit of mathematics, alerting the astronomer to his immortal soul and divine creation.