Children,traditionalism in the division of family work,and marital satisfaction: “What's love got to do with it?”

This research examines several of the factors related to the frequently cited finding that the presence of children in the home is related to lower marital satisfaction. Structural equation modeling was used to test whether the number of children at home and the length of marriage predicted traditionalism in the division of family work, which, in turn, was differentially associated with erotic, ludic, friendship-based, and agapic love as well as marital satisfaction for 530 married men and women. For both men and women, the greater the number of children at home and the longer the marriage, the more traditional the division of family labor. Traditionalism predicted lower levels of erotic and friendship-based love for women, which ultimately were related to lower marital satisfaction. For men, however, traditionalism was associated with stronger erotic and friendship-based love, a phenomenon linked to higher marital satisfaction. These findings clarify the connection between the number of children at home and reduced marital satisfaction for the women in the sample and suggest that, for both men and women, it is how family work is divided, rather than the presence of children per se, that has meaning for the affective quality of the marriage.     

Counseling “Unhappy People” Can Ruin You in the Ratings

This study of 340 job applicants in North Carolina examined the relationship between unhappiness with job counseling services and unhappiness with life in general.     

Specific and Generic Objects in Cavell and Thomas Aquinas

Here I establish a parallel between modern epistemology and traditional metaphysics: between the way we know an object, on the one hand, and the way an object's causes cause it to exist, on the other. I show that different efficient causes in the Thomistic system correspond to different questions of knowledge, as analyzed by Stanley Cavell, and that in particular the question the Cavellian skeptic asks corresponds to God's causation in creation. As I have explained in detail elsewhere, and discuss briefly here, this parallel represents far more than a formal analogy between a series of issues in epistemology and a series of issues in metaphysics. It helps to explain, in fact, why modern philosophers (e.g., Husserl) were ultimately driven to put the human ego in the place of God, as creating (or "positing") the objects of its knowledge, thereby denying the very distinction between epistemology and ontology.     

Against Matricide: Rethinking Subjectivity and the Maternal Body

In this article I critically re‐examine Julia Kristeva's view that becoming a speaking subject requires psychical matricide: violent separation from the maternal body. I propose an alternative, non‐matricidal conception of subjectivity, in part by drawing out anti‐matricidal strands in Kristeva's own thought, including her view that early mother–child relations are triangular. Whereas she understands this triangle in terms of a first imaginary father, I re‐interpret this triangle using Donald Winnicott's idea of potential space and Jessica Benjamin's idea of an intersubjective space of thirdness. I argue that this space provides a maternal third term: a relation of connection and difference between two, a relation that inherits the affective, mobile, generative qualities of the maternal body as the infant (according to Kristeva) imagines it. This connecting space allows both mothers and children to emerge as subjects in their own right. I then suggest that potential‐maternal space expands into language, so that language intrinsically allows the possibility of a speaking position of connection with the mother. Entrance into language need not entail separation or matricide: the problem is not language as such but the particular way that speech and logos have been defined historically.