Relation,consensus, and commitment as foundations of moral growth

In her book, In a Different Voice, Gilligan failed to include a discussion of her earlier borrowing from Perry and of his critical use of relation, conversation and commitment. Gilligan's book is persuasive in its argument that an alternative to exclusively formalistic ethics needs to be recognised. However, the integration of central ideas from Perry offers some significant extensions of the usefulness of her work and establishes dialectical conversation as essential to mature valuing.     

Leibniz on Infinite Numbers,Infinite Wholes,and Composite Substances

Leibniz claims that nature is actually infinite but rejects infinite number. Are his mathematical commitments out of step with his metaphysical ones? It is widely accepted that Leibniz has a viable response to this problem: there can be infinitely many created substances, but no infinite number of them. But there is a second problem that has not been satisfactorily resolved. It has been suggested that Leibniz's argument against the world soul relies on his rejection of infinite number, and, as such, Leibniz cannot assert that any body has a soul without also accepting infinite number, since any body has infinitely many parts. Previous attempts to address this concern have misunderstood the character of Leibniz's rejection of infinite number. I argue that Leibniz draws an important distinction between ‘wholes’ – collections of parts that can be thought of as a single thing – and ‘fictional wholes’ – collections of parts that cannot be thought of as a single thing, which allows us to make sense of his rejection of infinite number in a way that does not conflict either with his view that the world is actually infinite or that the bodies of substances have infinitely many parts.     

Adorno,Hegel, and Dialectic

This article explores critical theory's relations to German idealism by clarifying how Adorno's thought relates to Hegel's. Adorno's apparently mixed responses to Hegel centre on the dialectic and actually form a coherent whole. In his Logic, Hegel outlines the dialectical process by which categories – fundamental forms of thought and reality – necessarily follow one another in three stages: abstraction, dialectic proper, and the speculative (famously simplified as ‘thesis, antithesis, synthesis’). Adorno's allegiance to Hegel's dialectic emerges when he traces the dialectical process whereby enlightenment reverts to myth and human domination over nature reverts into our domination by nature. However, Adorno criticizes Hegel's dialectic as the ultimate form of ‘identity thinking’, subsuming unique, material objects under universal concepts by using dialectical reason to expand those concepts to cover objects utterly. These two responses cohere because Adorno shares Hegel's view that dialectical contradictions require reconciliation, but differs from Hegel on the nature of reconciliation. For Hegel, reconciliation unites differences into a whole; for Adorno, reconciled differences co-exist as differences. Finally, against Habermas who holds that Adorno cannot consistently criticize the enlightenment practice of critique, I show that Adorno can do so consistently because of how he reshapes Hegelian dialectic.     

THE WILDE ANALYST

Oscar Wilde (1854–1900) took on the challenge of teaching us how to live artfully. From the dynamic successes and tragedies of his own life Oscar knew that everything worthy of existence is worthy of art, including its ugliness and suffering. Oscar observed much about human nature, especially his own, in an era when convention was not challenged, knowledge was taught and appearances were everything. For him, “The supreme vice is shallowness.” Society and psychoanalysis can still be honored and shaken by his words. The paradoxical and complex nature of Oscar's insights was as good as any coming from a thoughtful psychoanalyst. After the first two attempts to write about Oscar fell flat, it became clear that I must engage with him and try to match the unsparing commitment to explore his unconscious and interior life. In the process of creating the array of sketches of my psychoanalytic encounters with Oscar, I also found the words to describe what drew me to the field some 20 years ago—the art of psychoanalysis.     

Passing‐over: The Death of the Author in Hegel's Philosophy

Criticism of Hegel has been a central preoccupation of “postmodern” philosophy, from critical theory and deconstruction to Lacanian psychoanalytic theory and Foucauldian “archaeology.” One of the most frequent criticisms is that Hegel's invocation of “absolute knowledge” installs him in a position of authorial arrogance, of God‐like authority, leaving the reader in a position of subservience to the Sage's perfect wisdom. The argument of this article is that this sort of criticism is profoundly ironic, since Hegel's construction of the role of the Sage possessing absolute knowledge is in fact an elaborate mask covering over a radical project of disappearance of the author by which it becomes the reader who is left to author the text. The article explores Hegel's commitment to his own death as an author in his invention of a new method of demonstration, his epistemology, his philosophy of language, his theory of desire, and even in the seemingly least likely place of all, his portrait of “absolute knowledge.”     

Obsessional Whiteness and the Unpaid Debt of Apartheid

This paper considers post‐apartheid South African Whiteness from a psychoanalytic perspective. A point of focus is Samantha Vice's controversial and much debated recent article on the ethical quandaries of post‐apartheid White privilege, “How Do I Live in this Strange Place?”, which is read alongside J.M. Coetzee's essay, “The Mind of Apartheid”, written in the early 1990s on the brink of South Africa's transition. Coetzee used a Freudian framework of obsessional neurosis to highlight what he saw as the libidinal economy of apartheid, suggesting that apartheid policies were not only or even primarily aimed at consolidating White material privilege; they were, rather, in Coetzee's view, a set of measures designed to preserve the purity of the White social body from contamination. What the juxtaposition of Coetzee and Vice suggests is that, while the stain of South African Whiteness has shifted or been displaced, post‐apartheid White antiracism, exemplified in the critical discourse Vice elaborates, remains as obsessional, as concerned with keeping the White social body clean, pure, as apartheid thinking. The paper then concludes by considering the usefulness, but also, crucially, the limits of psychoanalysis as a critical frame for interrogating the continuities between apartheid and the new South Africa.     

Hume and the nominalist tradition

Many of the central theses of Hume's philosophy – his rejection of real relations, universals, abstract objects and necessary causal relations – had precedents in the later medieval nominalist tradition. Hume and his medieval predecessors developed complex semantic theories to show both how ontologies are apt to become inflated and how, if we understand carefully the processes by which meaning is generated, we can achieve greater ontological parsimony. Tracing a trajectory from those medieval traditions to Hume reveals Hume to be more radical, particularly in his rejection of abstraction and abstract ideas. Hume's denial of general, abstract ideas is consistent with his philosophical principles but fails to appreciate the more sophisticated nominalist approaches to abstraction, the result of which is a theoretically impoverished account of our capacity for generalization.     

Leading organizational change in the ‘new’ South Africa

This paper reports on a two‐pronged qualitative research study that used leaders’ life stories and the case research method to understand the leadership of change in 14 South African organizations. We describe how leaders led the changes required to balance the imperatives emanating from South Africa's socio‐political changes and return the country to the international business arena, as well as the challenges created by years of inequality and neglect of the socio‐economic development of the majority of its population. We found that the leaders’ life stories played a significant role in how they perceived and responded to the change situation. Four themes summarizing the actions of the leaders – namely, their efforts to embrace change, to provide hope, to connect change to African values and culture, and to champion diversity – are described. The results of the study suggest that leaders’ life stories can be an important source of information about how they perceive, interpret, and respond to change.     

Comprehension and belief structure

Abstract.— A reader's belief structure is suggested to affect the way he processes incoming information. It is analyzed in terms of what propositions the reader regards as true (the truth values) and of how the reader discriminates between propositions as to truth value (the discrimination index). In a study on 20 psychology students, the comprehension task involved matching single statements to a previously read text. The statements represented two different ideas, whereas the text represented only one. The subjects' belief structure in terms of statements accepted (truth value) and statements discriminated as to truth value (discrimination index) was related to the way in which they matched the same Statements to the previously read text (comprehension). Truth values and discrimination indices together were found to account for 39% of the interindividual variation in comprehension after the first reading and for 50 % of that variation after the second reading. It is suggested that a reader, when confronted with a new text, arrives at the most probable interpretation of that text by turning to his own belief structure.     

Logic: The Question of Truth

Philological background information is presented on the origin and composition of the text generally known as Kant's Logic. The text, which was not in the strict sense of the word written by Kant himself, but rather assembled by another writer whom Kant had authorized to do so on his behalf, is a mixture of materials, not all of which originate directly from Kant, and cannot claim full authenticity.     

Architecture and psychoanalysis. Nathaniel Kahn and the search for the father

Abstract

This text is intended as a contribution to the study of the profound mutual relations between architecture and psychoanalysis. Architecture creates representations that conceal unconscious forms of thought; psychoanalysis helps to explain the meanings of these representations – forms of construction and forms of the psyche. The multifaceted work of psychoanalyst Christopher Bollas – his thoughts on the relationships between psychoanalysis and architecture, on the vitality of objects, on the creative implications of the Oedipal relationship – serves as a critical and decisive instrument for the authors’ inquiry. The issue of the “vitality of objects” as described by Bollas also concerns – but only in part – the architectural “object.” One modern form of architecture with an inordinate capacity empathy has to be Louis Kahn’s. Kahn’s youngest son , Nathaniel, lost his father when he was still a child and hardly had a chance to get to know him. After becoming an adult and an established film-maker, he managed to recover his father in two ways: by discovering him in his works, with their powerful affective impact; and by drawing from those very works of his father to enhance his own creative process in his filmic art. As it turns out, it is this very process that has allowed for an emblematically positive resolution of the Oedipal relationship.     

Primordial texts: An object relations approach to biblical hermeneutics

What is object relations theory? What is the place of an object relations perspective in biblical hermeneutics as a process? After briefly introducing object relations theory, this presentation discusses the place of an object relations perspective in the hermeneutical process by analyzing D. Winnicott's “squiggle” game with childreń as a hermeneutical paradigm, and by examining critical themes such as: subject-object relations or the relationship between text and the interpreter or interpreting community, transitional space, and the suspension of disbelief or the locus of illusion in hermeneutical understanding.     

Ethical leadership resources in southern Africa's Sesotho-speaking culture and in King Moshoeshoe I

The problem addressed in this paper is the need for fresh resources for enhanced ethical leadership in South Africa and elsewhere in Africa. To respond to that problem the paper uses two valuable but insufficiently known sources from the culture of the Sesotho-speaking people of southern Africa, now found in Lesotho and much of South Africa's Free State province. The first one is a set of concepts that pertain to sound human relationships. The second one is Basotho history in the persons of the founding monarch of the Basotho nation, King Moshoeshoe I (ca. 1786–1870) and to a lesser extent his remarkable mentor, Chief Mohlomi (ca. 1720–1815). A final section of this paper draws these sources together into a set of contentions about successful leadership in which ethical quality is seen as paramount.     

Choice, Moral Responsibility and Alternative Possibilities

Is choice necessary for moral responsibility? And does choice imply alternative possibilities of some significant sort? This paper will relate these questions to the argument initiated by Harry Frankfurt that alternative possibilities are not required for moral responsibility, and to John Martin Fischer and Mark Ravizza's extension of that argument in terms of guidance control in a causally determined world. I argue that attending to Frankfurt's core conceptual distinction between the circumstances that make an action unavoidable and those that bring it about that the action is performed – a distinction emphasised in his recent restatement – provides a new route into an analysis of Frankfurt's argument by showing how it depends on a person's ‘decision to act’ involving the exercise of choice. The implicit reliance of Frankfurt's argument on this notion of choice, however, undermines his claim that the example of the counterfactual intervener strengthens the compatibilist case by providing a counter-example to the principle of alternative possibilities. I also argue that Frankfurt's reliance on the exercise of choice for moral responsibility is also evident in the Fischer/Ravizza argument, and that a close analysis of both arguments shows that such exercise of choice is not available if causal determinism is true.     

Connecting theory to fat talk: Body dissatisfaction mediates the relationships between weight discrepancy,upward comparison,body surveillance,and fat talk

The fat talk literature is meager in terms of offering theoretical explanations for women's self-disparaging communication. The research presented here sought to establish a relationship between three prominent body image theories – self-discrepancy theory, social comparison theory, and objectification theory – and fat talk by proposing body dissatisfaction as a potential mediating mechanism. Young adult women (N = 201) completed an online questionnaire. As predicted, results revealed that body dissatisfaction significantly mediated the relationships between weight discrepancy, upward comparison, body surveillance and fat talk. Effect size estimates indicated that the size of each indirect effect was medium in magnitude.     

La traviata and Oedipus

This paper explores the oedipal themes of Verdi's La Traviata, and proposes that it is his masterly treatment of their complexity which accounts for the psychological power of the opera. It is suggested that a particular quality of this opera lies in its ordinariness: no gross psychopathology is displayed, and yet it is mesmerizing. The claims of the eminent musicologist Joseph Kerman are explored that, in opera, music trumps words when there is a conflict between the apparent meanings of the libretto and the feel of the music, with special reference to the famous duet between Violetta (the ‘fallen woman’ – the traviata) – and her lover's father, Giorgio Germont, in which his harsh condemnation of her as conveyed by the libretto text seems to be softened, indeed quite altered, by the music. Other contradictions between the apparently explicit meaning of the text and the implicit sense of the music are also examined. These conflicts are illuminated by John Steiner's theory of two versions of the Oedipus situation, one paranoid–schizoid and the other depressive, which are contrasted with Grunberger's Oedipal views.     

THINKING THROUGH KIERKEGAARD'S ANTI-CLIMACUS: ART, IMAGINATION, AND IMITATION

What place do imagination and art have in Christian existence? This paper examines this question through the writings of Kierkegaard's pseudonym Anti‐Climacus: The Sickness Unto Death and Practice in Christianity. I focus on the latter work in particular because it best illustrates the importance of imagination in following after (Efterfølgelse) Christ in imitation, which Anti‐Climacus presents as the proper task of faithful Christian existence. After outlining both his critique and his affirmation of the imagination, I then consider what role the notion of ‘Christian art’ might play in his account of the imitation of Christ. Anti‐Climacus gives a severe critique of Christian art, insofar as it disposes the viewer to detached observation and admiration – rather than imitation – of Christ. However, an earlier passage in the same text gives a provocative yet cryptic indication of the sort of art that would not succumb to this danger. Taking a cue from the phenomenology of Jean‐Luc Marion, I draw out this suggestion and argue for the important role that visual art can play in imitating Christ. The final section illustrates this point briefly with three paintings: Matthias Grünewald's Crucifixion, Hans Holbein's The Body of the Dead Christ in the Tomb, and Albrecht Dürer's Self‐Portrait (1500).     

Politics and emotion: Working with disadvantaged children in South Africa

This paper discusses the experience of consulting to organizations involved in the provision of care to disadvantaged groups of children in South Africa. It draws particular attention to the impact of South Africa's painful political history on the emotional life of these organizations. This has created an additional burden for organizational staff who often work under difficult conditions with very troubled groups of children. The paper highlights the common experiences of deprivation and loss, fears around the abuse of power and problems with acknowledging differences between people, which are a part of South Africa's political legacy. These kinds of issues were found to have a powerful impact on the functioning of organizations and also on the quality of the consultancy relationship itself. We argue that it is important to recognize the emotional demands of child-care work generally, but also that it is equally necessary work, through our political experiences, to achieve some kind of understanding of these. Lack of containment for these experiences will impact on the quality of care organizations are able to offer to children in our context.