Philosophy (I)

Carver's interpretation of Marx's value theory (Terrell Carver, ‘Marx's Commodity Fetishism’, Inquiry, Vol. 18 [1975]) is accepted, but his rejection of it criticized by explicating the reasons Marx gives for his theory after his faulty analysis of exchange-value at the very beginning of Capital. The central concept of abstract labour is shown to relate commodity exchange to other forms of distribution; by being compared to these the function of commodity exchange is recognized as the attachment of an amount of abstract labour to a commodity, and exchange-value as that which determines that amount What it means to say value is thought to inhere in commodities is explicated.     

Learning and teaching (briefly)

This paper was given as the Annual Ellen Noonan Counselling Lecture on July 2012 and retains some of the spoken style of the lecture. It uses examples of Ellen Noonan’s work to examine aspects of the process of teaching and learning psychodynamic practice. The difficulties of how to embed theoretical knowledge with its clinical application are discussed and the question of what are the key skills of the self-reflective practitioner is raised with reference to whether, and how, they can be taught or learnt. It is suggested that part of this process consists in helping students, and their teachers, to be more comfortable with not knowing, a concept that is both counter intuitive and counter cultural. From this aspects of contemporary therapeutic practice, with specific reference to psychodynamic short-term therapy, are addressed. The paper looks at the ambivalence felt by many psychodynamic clinicians towards working within a short-term paradigm in current workplace settings and how this might be addressed. The paper discusses the intrinsic qualities of a psychodynamic short-term approach and its relation to contemporary therapeutic modalities. It is suggested that the increasing managerial culture, leading to the ascendance of protocol driven, manualised and structured therapies, represents an attack on the relational and must be challenged.     

Time,structure, and teaching as an adjunct

Contingent teaching has become the norm in most institutions. While the use of adjuncts and other non‐tenure track professors shows no sign of slowing down, the nature of contingent teaching is less known. This article examines how contingent teaching directly impacts the professor's teaching. My experience teaching religious studies courses from 2014 to the present has shown how contingent status affects significant issues such as the time and structure of teaching. Time is an essential component in teaching well. How the course is structured is equally important, or perhaps even more so, and has significant ramifications for a course. However, the nature of contingent labor impacts how time and structure is implemented in a course. This influences how I interact with the course material, the students, the department, and my ability to teach. See companion essays published in this issue of the journal by Adam Wirrig, Bradley Burroughs, Kyle Schenkewitz, and Charles Harrell.     

White Habits,Anti-Racism,and Philosophy as a Way of Life

This paper examines Pierre Hadot’s philosophy as a way of life in the context of race. I argue that a “way of life” approach to philosophy renders intelligible how antiracist confrontation of racist ideas and institutionalized white complicity is a properly philosophical way of life requiring regulated reflection on habits—particularly, habits of whiteness. I first rehearse some of Hadot’s analysis of the “way of life” orientation in philosophy, in which philosophical wisdom is understood as cultivated by actions which result in the creation of wise habits. I analyze a phenomenological claim about the nature of habit implied by the “way of life” approach, namely, that habits can be both the cause and the effect of action. This point is central to the “way of life” philosophy, I claim, in that it makes possible the intelligent redirection of habits, in which wise habits are more the effect than simply the cause of action. Lastly, I illustrate the “way of life” approach in the context of anti-racism by turning to Linda Martín Alcoff's whiteness antieliminativism, which outlines a morally defensible transformation of the habits of whiteness. I argue that anti-racism provides an intelligible context for modern day forms of what Hadot calls “spiritual exercises” insofar as the “way of life” philosophy is embodied in the practice of whites seeing themselves seeing as white and seeing themselves being seen as white.