Metamorphosis and the aesthetics of loss: I. Mourning Daphne--the Apollo and Daphne paintings of Nicolas Poussin

The myth of Apollo and Daphne, as told in Ovid’s Metamorphoses, is viewed through the self‐referential eye of the seicento painter, Nicolas Poussin. Collectively, the tree‐metaphoric myths are argued to metaphorically represent, mourn, and negate unbearable realities, including the developmental challenges of adolescence and adulthood – in particular, loss. Examined in the context of their aesthetic precedents and a close reading of Ovid ’s text, the two Apollo and Daphne paintings that bracket Poussin’s oeuvre are interpreted as conveying the conflict and ambiguity inherent to Ovid, as well as connotations more personal to the artist. The poetic and aesthetic reworking of the regressive, magical experience of metamorphosis restores it to the symbolic world of metaphor: for reparation, remembrance, and return.     

A PSYCHOANALYTIC VIEW OF BIBLICAL MYTH1

The author looks at some ways in which certain biblical myths tell a story, a story about loss—loss of freedom, of the homeland, of God's favour, ultimately loss of the good object—and about guilt for these losses. He describes in the post‐exilic myth of the Old Testament and the Jesus myth of the New Testament a pattern in which, he argues, there is a ‘retreat’ from the depressive anxieties that seem to be troubling the group, with loss and guilt becoming mediated through a rigidified defensive organisation that holds out the promise that it will make this loss and guilt easier to bear. Guilt, worthlessness, badness and fallibility are split off and projected into a near foreign group blamed for loss, while within the group's own boundary there is an identification with righteousness and power. The author describes the post‐exilic myth and the Jesus myth as what he terms ‘hardened myths’ that embody a belief in an idealised privileged identity in which exclusive group possession of the good object is asserted. The analysis of such hardened myths reveals a shared belief in the efficacy of group idealisation. The author links the formation of these hardened myths with what we know about how individuals manage actual loss, and argues that (for the group as for the individual) the myths express collusion with the moral authority of an idealised and very punitive superego. The paper ends with a very brief suggestion that, analogously, hardened myths may be relevant in other cultural and social milieux, especially, perhaps, the troubled relations of some psychoanalytic groups to one another.     

IN THE BEGINNING: THE ROLE OF MYTH IN RELATING RELIGION,BRAIN SCIENCE,AND MENTAL WELL‐BEING

Building upon the insights of scholars attuned to story, narrative, and myth, this article explores the relationship between myth, science, and religion. After clarifying the interplay of the three terms—story, narrative, and myth—and the preference for the term myth, this article will argue that myth can serve as a medium through which religion, neuroscience, and mental well‐being interact. Such an exploration will cover the role of myths in religion, the neurological basis of myth, and the practices of narrative psychology and bibliotherapy. The article will conclude with suggestions for understanding and utilizing the relationship between myth and the scholarly study of the relationship between science and religion. This article ultimately suggests that myth can operate as a methodological aid to the science‐and‐religion field.     

Is Committed Desire Intentional? A Qualitative Exploration of Sexual Desire and Differentiation of Self in Couples

The question of what heightens or diminishes sexual desire has long been a passionate theme across cultures in literature, arts, media, and medicine. Yet, little research has been conducted to determine what affects level of desire within couples. The degree of differentiation of self has been suggested as an important variable in shaping partners' level of desire. Through a qualitative analysis of dyadic couple interviews, this study provides an account of characteristics, processes, and trajectories of sexual desire and differentiation in 33 heterosexual couples of varying ages and relationship duration. Factors associated with high desire were change and autonomy, whereas conflict and children were reported to be desire‐diminishing factors. Innovation, sharing, autonomy, and effort emerged as desire‐promoting strategies, while fostering personal interests, investing in a positive connection, and enhancing personal integrity were identified as couples' strategies to promote and preserve differentiation of self. The results also shed light on couples' perceptions of whether and how sexual desire changes over the course of the relationship and challenge common cultural assumptions about desire in committed relationships—namely the myth that the only authentic expression of desire is that which occurs spontaneously and without intention and planning. Implications for couple therapy are discussed.     

Cognitive labor shapes the desire for social and monetary compensation

When do people want something back for their mental labor? Based on equity theory, we propose that conscious experiences of success and effort—which emerge during cognitive work—shape people’s subsequent desire for social and monetary rewards. We examined this idea in a series of experiments, in which participants carried out a cognitive task, in which we manipulated task difficulty (easy vs. difficult) and performance feedback (high vs. low) within subjects. After each trial of this task, we probed people’s desire for compensation, in terms of social appreciation or money. Findings were in line with the entitlement hypothesis, which assumes that the experience of success can cause people to feel entitled to money. However, we found only indirect support for the effort compensation hypothesis, which assumes that the feeling of effort increases the subsequent desire for compensation, and no support for the intrinsic reward hypothesis, which assumes that people desire less social appreciation after already having experienced success. When considered together, our results suggest that labor-related feelings (of success and effort) shape people’s subsequent desire for money and social appreciation in several ways. These findings have potential implications for the effective use of performance feedback in work contexts.

     

THE DESIRE OF GOD

By exploring the contours of human longing and desire, particularly in its complex relationship with the body and material reality, the article shows that it is in the very nature of the humanum to seek after and promise the presence of a divinity whose arrival cannot be guaranteed (not from the human side, at least). Biblical poetry from the Psalms and the Song of Songs will be invoked and explored as exemplars of that psycho‐theological landscape. While human desire is not enough to guarantee God's arrival, desire perseveres on the basis of a mysterious sense of call or promise which, while experienced and apprehended within the self, nevertheless appears to emanate or broadcast as from another place.     

THE ULTIMATE INSIGHT: THE PATIENT'S AWARENESS OF MOTHER'S FILICIDAL WISHES

The author reviews myths and traditional tales in which the protagonist is a filicidal mother. In a displaced form, filicidal mothers appear as the ubiquitous witches of folklore. This imago is universal in fantasies and pavor nocturnus in children, regardless of the quality of care of the real maternal figures. To this phenomenon—the result of defensive externalization of primitive fears—a fundamental dimension is added when this dread seems corroborated by the mother's manifestly murderous wishes and behavior. Clinical examples of this pathogenic circumstance are provided, with comments on the development of dissociation versus repression, depending on the severity of early traumas. The evolution of symptoms and character disorder in adulthood is discussed, as well as interpretive and technical dilemmas posed by these patients.     

Spiritual Dimension of Human Sexuality

SUMMARY

The quest for spiritual maturity may be likened to a spiritual odyssey. This paper represents research concerning the spiritual dimension of human sexuality. Diminishment and loss are givens of the senior years. Loss is exacerbated in relationships defined by fidelity and commitment.

Four headings outline the paper; an extensive bibliography supports and documents the essays. End to Innocence: we are next. Common parlance dwells on myths of aging, while (here are distinct realities of aged sexuality. Loneliness can be devastating; there must be more creative societal responses to the human condition of old and alone. Love Revisited: read, sexual desire and love. Historical perspective re-examines eros and agape, literature, which is bigger than life, is a much neglected resource – and an illuminating one. When confronting mystery, the poet and novelist may provide the language we need to comprehend the phenomenon of love (and grace). Human Sexuality and Spirituality; Hebrew-Christian and Eastern religions (Taoism and Tantric Sex) have somewhat to say in terms of sexuality and spiritual pilgrimage. Acquiescence: human values of touching, intimacy, friendship, and vulnerability must be considered.     

Re‐building Sodom and Gomorrah: the monstrosity of queer desire in the horror film

In Skin Shows, her study of gothic horror, Judith Halberstam argues that ‘[m]onsters are meaning machines’. Narratives about monsters create meaning by defining the border between normal and monstrous desire. This essay offers a close reading of horror films from three very different periods of the genre's history— Frankenstein, Bride of Frankenstein, The Haunting, and Scream—to demonstrate how these films represent queer desire as monstrous, disruptive and violent. Reading these cinematic representations alongside Christian discourses of sodomy demonstrates that the study of religion and the study of popular culture can inform each other, that theological meaning can be found in the artifacts of popular culture and that these artefacts can only be fully understood by attending to their theological meanings. The essay concludes with suggestions regarding how such artifacts can be engaged to support queer political projects.     

THE PROBLEM OF HEAVEN

An argument against the rationality of desiring to go to heaven might be put in the form of a trilemma: (1) any state of being that both lasts eternally and preserves me as the person I am would be hellish and therefore would not be a state of being that I could have any reason to desire; (2) any state of being that lasts eternally and yet fails to preserve my personhood by turning me into a non‐person would not be a state of being that I (qua person that I am) could have any reason to desire; and (3) any state of being that lasts eternally and yet fails to preserve my personhood by turning me into some other person would not be a state of being that I (qua person that I am) could have any reason to desire. This paper offers defenses of each of the three horns of this trilemma and concludes that there is no rationally compelling reason for any human being to desire to go to heaven.     

Group efficacy as a moderator on the associations between perceived discrimination,acculturation orientations,and psychological well‐being

We investigated whether associations between perceived discrimination (PD), acculturation orientations (desire for culture maintenance and desire for contact), and well‐being (psychological well‐being and life satisfaction) were moderated by group efficacy beliefs—the extent to which group members believe in their ability to achieve social change collectively. We recruited 163 Syrian refugees (M_age = 36.43, SD = 12.68; 88 females and 75 males) from a south‐eastern city in Turkey. PD was negatively associated with desire for culture maintenance and positively associated with desire for contact, indicating an assimilation trend as a response to PD. Both acculturation orientations in turn predicted well‐being positively. However, the ones with higher group efficacy did not experience the detrimental effects of PD on well‐being and indicated a stronger desire for contacting mainstream society. Further conditional indirect effects demonstrated that only among the ones with lower group efficacy, PD was related to lower psychological well‐being through reduced culture maintenance. Findings indicate the critical role of group efficacy beliefs in the understanding of disadvantaged group members' reactions to PD.     

The public good that does the public good: A new reading of Mohism

Mohism has long been misrepresented. Mo‐tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo‐tzu's way of benefit, basically borrowed Mo‐tzu's thesis: that the root cause of chaos is this lack of love—except Mencius renamed it the desire for personal benefit. Yet Mo‐tzu only championed ‘benefit’ to head off its opposite, ‘harm’, specifically the harm done by Confucians who with good intent (love) perpetuated rites that did people more harm than good. Mo‐tzu wanted his universal love to be the public good that would actually do the public good (i.e. benefit the collective). And he derived this from Confucius’ teaching of ‘Love (all) men’ and his Golden Rule: Render not what others would not desire. No man desires harm. As a critic of Confucian rites (especially the prolonged funeral), Mo‐tzu worked to replace the blind custom of rites with his rational measure of ‘rightness’: what is right must do good (i.e. benefit the intended recipient). It is not true that Mohists were ‘joyless’ ascetics; they would gladly celebrate a good harvest with wine and folk song—not expensive court music—with the people. Since Mohist discourse is ‘public’ (that is, accountable), it is also only proper that what is ‘right’ should be outer (means‐end efficacy) and not inner as Mencius would insist.     

RECOVERING THE FATHER IN MIND AND FLESH: HISTORY,TRIADIC FUNCTIONING,AND DEVELOPMENTAL IMPLICATIONS

This paper aims to restore the father and paternal function to their rightful place alongside the mother and maternity in order to counter the prevailing matricentric, dyadic bias in psychoanalytic theory and technique. The author contends that both the symbolic and the actual, flesh‐and‐blood father are necessary to optimize his child's development. The paternal function inevitably operates in a triadic matrix; thirdness is always psychically in existence—with the father ever present in the mother's unconscious mind—and the paternal third is necessary to open up symbolic space. As an embodied other, the actual father, both as a separating agent and an attracting object, is called upon to recognize his child's otherness throughout the inescapable father–child rivalries, neglect, and desire.     

Misers or lovers? How a reflection on Christian mysticism caused a shift in Jacques Lacan’s object theory

In his sixth seminar, Desire and Its Interpretation (1956–1957), Lacan patiently elaborates his theory of the ‘phantasm’ ($?a), in which the object of desire (object small a) is ascribed a constitutive role in the architecture of the libidinal subject. In that seminar, Lacan shows his fascination for an aphorism of the twentieth century Christian mystic Simone Weil in her assertion: “to ascertain exactly what the miser whose treasure was stolen lost: thus we would learn much.” This is why, in his theory, Lacan conceptualizes the object of desire as the unconsumed treasure—and, in that sense, the “nothing”—on which the miser’s desire is focused. But the more Lacan develops his new object theory, the more he realizes how close it is to Christian mysticism in locating the ultimate object of desire in God, in a sevenfold “nothing” (to quote the famous last step in the ascent of the Mount Carmel as described by John of the Cross). An analysis of Shakespeare’s Hamlet allows Lacan to escape the Christian logic and to rearticulate the object of desire in an ‘unchristian’ tragic grammar. When he replaces the miser by the lover as paradigm of the subject’s relation to its object of desire, he substitutes a strictly Greek kind of love—eros, not agape—for the miser’s relationship to his treasure. Even when, in the late Lacan, “love” becomes a proper concept, its structure remains deeply “tragic.”     

Unlawful Entry: Male Fears of Psychic Penetration

In this paper, it is argued that males as well as females have an early experience in relation to the nursing mother of being receptive to bodily and psychic penetration. Males tend to lose access to this experience and may come to fear penetration as a threat such that a masculine sense of self is felt to be dependent on an impermeable psychic boundary that is not to be penetrated. Instead, phallicism as a fortress of emotional self-sufficiency—which the author labels the citadel complex—becomes the matrix of a subjective sense of masculinity. The multiple and combined forces of bodily development, the establishment of gender identity, and the process of separation-individuation are examined for their role in this process.

A critique of the Lacanian concept of paternal law suggests that the “law of the father” can be interpreted as a law regulating penetration. Paternal law can be viewed as a code for the establishment of an impenetrable masculinity whereby entry into an adult male psyche becomes unthinkable, “unlawful.” An impermeable bodily and psychic boundary—the ability to penetrate without the ability to be penetrated—collapses a necessary dialectical tension that may affect men's experience of sex and of love and that may shape and limit their desire.     

The Price of Charity: Christian Love and Financial Anxieties

Love and money, according to the intuitive logic of Christian political theology, stand in opposition to each other. Where economic relations obtain, relations of love are understood to be absent or distorted. The opposition between the two has led social theorists and political theologians—including John Milbank, Kathryn Tanner, and Daniel M. Bell—to understand Christian love as a reservoir of opposition to the politics of contemporary financialized capital. This opposition, however, ignores the complex interrelationship that has characterized Christian thought about love and money. Love and money—and their apparent competitive relationship—have been understood throughout the history of Christian thought on the basis of a relationship both maintain to the notion of indebtedness. This paper argues that any apparent tension between Christian theological caritas and oikonomia must to be contextualized in terms of a shared relationship between both of these concepts and the organization and administration of relations of debt and obligation.     

Does Freudian Theory Resolve “The Paradoxes of Irrationality”?*

This paper consists of two related parts: I. A detailed critique of Donald Davidson's thesis—in his “The Paradoxes of Irrationality”—that “…any satisfactory [explanatory] view [of irrationality] must embrace some of Freud's most important theses” (p. 290). I argue that this conclusion is doubly flawed: (i) Davidson's case for it is logically ill‐founded, and (ii) its Freudian plaidoyer is also factually false. II. Relatedly, in the second part, I confute the recent arguments given by Marcia Cavell, Thomas Nagel, et al. to establish that psychoanalytic causal explanations of irrationality are epistemically justified, because they are extensions of the desire‐cumbelief pattern of accounting for intentional actions. As a corollary, it becomes clear that these authors have failed to undermine my epistemological strictures on the foundations of psychoanalysis.     

Dangerous love in mythical narratives and formula tales

The theme of love has long been neglected in studies on African myths. The often-heard explanation is that African myths and folktales do not tell stories about love because they primarily express social interests and obligations while love – intended as both emotional imperative and biological drive – is an individual need and feeling. This latter definition relies on a very specific understanding of ‘love’: the Romantic love of 19th century European novels. This paper argues that when love means attraction, affection, passion, and necessity, it turns up as liaisons dangereuses in many African narratives. Love becomes a driving force that generates gender constructions by reinforcing the unity of the couple or by fuelling the struggle between partners.In the case of Kabyle narratives (Algeria),¹ conceptualisations of love as well as the relationships between myths and folktales are explored by analyzing formula tales² and the only known collection of Kabyle Berber myths: those collected by Leo Frobenius, ethnologist and historian of religion, at the beginning of the 20th century and published in the first volume of his Volksmärchen der Kabylen in 1921.The discussion of the relationship between Kabyle myths and folktales touches upon a well-known interpretative problem in the study of religion: the articulation of myth and ritual with history as communities respond to sweeping social, political, and religious changes, such as the coming of Islam, colonization, decolonization, and globalization.