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951.
Johan Eriksson 《The International journal of psycho-analysis》2014,95(4):663-675
That psychoanalytical treatment in its classical Freudian sense is primarily a moral or ethical cure is not a very controversial claim. However, it is far from obvious how we are to understand precisely the moral character of psychoanalysis. It has frequently been proposed that this designation is valid because psychoanalysis strives neither to cure psychological symptoms pharmaceutically, nor to superficially modify the behaviour of the analysand, but to lead the analysand through an interpretive process during which he gradually gains knowledge of the unconscious motives that determine his behaviour, a process that might ideally liberate him to obtain, in relation to his inner desires, the status of a moral agent. There resides something appealing in these claims. But it is the author's belief that there is an even deeper moral dimension applying to psychoanalytical theory and praxis. Freudian psychoanalysis is a moral cure due to its way of thematizing psychological suffering as moral suffering. And this means that the moral subject – the being that can experience moral suffering – is not primarily something that the psychoanalytical treatment strives to realize, but rather the presupposition for the way in which psychoanalysis theorizes psychological problems as such. 相似文献
952.
Nicolas Guérin Marie Lenormand Jean‐Jacques Rassial 《The International journal of psycho-analysis》2014,95(5):819-841
This article can be characterized as a ‘rediscovery’ of a notion of psychoanalysis that had disappeared or had been confused by later operations. The authors explore a Freudian notion that has been unjustly misunderstood, especially because of the multiple ways in which ‘Unglaube’ – disbelief – has been translated. We shall establish the archaeology of this term in Freud by extracting its three significant modes. Firstly, paranoiac disbelief designates an unconscious process of the rejection of belief in the subject's first encounter with a sexual reality that is always traumatic. Secondly, the obsessional neurotic's disbelief, which we shall call ‘incredulity’, is a secondary, less radical refusal of belief, one that is different from its paranoiac counterpart. Finally, we shall envision a third – dialectical – type of disbelief, which Freud called ‘act of disbelief’ and which will enable us to approach the fundamental epistemic and ethical stakes for psychoanalysis. 相似文献
953.
AbstractIn this article, the authors draw from their own experiences working among religious congregations that minister to unauthorized immigrants in the new destinations in the U.S. to reflect on the relationship between scholarship and advocacy. They argue that because of the scholar's embodied condition, his/her location in networks of relations characterized by power differentials, scholarship will always involve a measure of advocacy, invariably containing judgments not only about what counts as legitimate and authoritative methods, arguments, and data for the religious-studies scholarly ‘community,’ but also about the place of the scholar and her/his scholarly community in the larger society. However, as their own experiences show, not all forms of advocacy are equal – they vary in their level of publicness, as well as the intensity and type of the engagement – and these various modalities carry potential payoffs and pitfalls. Thus, rather than trying to draw fixed, sharp, and ultimately untenable boundaries between scholarship and advocacy, the task is to develop a reflexive, pragmatic, and experimental attitude that can allow for these two dimensions of praxis to benefit from each other, animated by a critical approach and an emancipatory interest focused on the intractable problems and defining dilemmas of our age. 相似文献
954.
Bronwyn Finnigan 《Zygon》2014,49(1):231-241
Owen Flanagan's The Bodhisattva's Brain aims to introduce secular‐minded thinkers to Buddhist thought and motivate its acceptance by analytic philosophers. I argue that Flanagan provides a compelling caution against the hasty generalizations of recent “science of happiness” literature, which correlates happiness with Buddhism on the basis of certain neurological studies. I contend, however, that his positive account of Buddhist ethics is less persuasive. I question the level of engagement with Buddhist philosophical literature and challenge Flanagan's central claim, that a Buddhist version of eudaimonia is a common core conception shared by all Buddhists. I argue that this view is not only a rational reconstruction in need of argumentation but is in tension with competing Buddhist metaphysical theories of self, including the one Flanagan himself endorses. 相似文献
955.
The value‐action gap poses a considerable challenge to normative environmental ethics. Because of the wide array of empirical research results that have become available in the fields of environmental psychology, education, and anthropology, ethicists are at present able to take into account insights on what effectively motivates proenvironmental behavior. The emotional aspect apparently forms a key element within a transformational process that leads to an internalization of nature within one's identity structure. We compare these findings with studies on environmental activists, which appear to a significantly lesser degree hampered by the value‐action gap, thereby attempting to understand what provides them with the drive to act more consistently on their moral attitudes. Hermeneutics is found to play a crucial role in the processes that lead to lasting and consistent motivation toward proenvironmental behavior. An empirically informed hermeneutical approach could therefore provide a promising impetus for contemporary environmental ethics. 相似文献
956.
Gary Slater 《Zygon》2014,49(3):593-611
The evolutionary debunking argument advanced by Sharon Street, Michael Ruse, and Richard Joyce employs the logic of Paul Griffiths and John Wilkins to contend that humans cannot have knowledge of moral truths, since the evolutionary process that has produced our basic moral intuitions lacks causal connections to those (putative) truths. Yet this argument is self‐defeating, because its aim is the categorical, normative claim that we should suspend our moral beliefs in light of the discoveries about their non‐truth‐tracking origins, when it is precisely this claim that relies upon the normativity under attack. This article cites Charles S. Peirce (1839–1914) to argue that such self‐defeat can be avoided by expanding upon the basic structure of the argument put forth by Griffiths and Wilkins, provided that one embraces a version of realism that corresponds with Peirce's doctrine of final causation. So construed, final causation reconciles real generals (including real moral values) with natural selection and undergirds further speculation of moral facts within values per se. 相似文献
957.
Matthew T. Riley 《Zygon》2014,49(4):938-948
Although Lynn White, jr. is best known for the critical aspects of his disputed 1967 essay, “The Historical Roots of Our Ecologic Crisis,” this article combines archival research and findings from his lesser‐known publications in an attempt to reconcile his thought on democracy with the Earth Charter and its assertion that “we are one human family and one Earth Community with a common destiny” (2000, Preamble). Humanity is first and foremost, White believed, part of a “spiritual democracy of all God's creatures” in which humans and nonhumans should treat each other with mutual compassion and courtesy. It is argued that the Christian, animal‐inclusive “biodemocracy” envisioned by White is both compatible with, and potentially in conflict with, the tenets of the Earth Charter. This article also considers further implications of these findings for the larger fields of ecotheology and religion and ecology. 相似文献
958.
Buddhist Perspectives for Addressing Values Conflicts in Counseling: Possibilities From Practice 下载免费PDF全文
Devika Dibya Choudhuri Kurt L. Kraus 《Journal of counseling and development : JCD》2014,92(2):194-201
In recent years, the issue of value conflicts in counseling has become more salient, whereas equitably working with such conflicts has been increasingly contested. Interest in the confluence of counseling and spirituality has also grown. Using relevant Buddhist principles, the authors offer a spiritual framework that is illustrated through clinical case studies. These are used to conceptualize concerns, understand the conflict, and find ways to be responsive to the disjunction between client and counselor. 相似文献
959.
Linda Klebe Treviño Niki A. den Nieuwenboer Glen E. Kreiner Derron G. Bishop 《Organizational behavior and human decision processes》2014
Organizations have responded to ethical scandals in part by creating the Ethics and Compliance Officer (ECO) role to help insure employee ethical and legal behavior. Because ECO work is so fundamental to behavioral ethics in organizations and we know very little about it, we conducted a grounded theory study to learn more. We learned that, although most ECOs were hired to help their organizations respond to external legitimacy challenges, ECOs face major legitimacy challenges inside their organizations. Facilitating conditions may reduce these challenges and help ECOs reach internal legitimacy. But, we also found that ECOs engage in what we term legitimacy work that relies on a number of tactics to help them gain legitimacy in the eyes of their constituents. We tie our findings to the broader legitimacy literature and draw implications for the behavioral ethics literature. 相似文献
960.
Professionalism,Ethics, and Value‐Based Conflicts in Counseling: An Introduction to the Special Section 下载免费PDF全文
Perry C. Francis Guest Editors Suzanne M. Dugger Guest Editors 《Journal of counseling and development : JCD》2014,92(2):131-134
This introduction to this special section of the Journal of Counseling & Development explores the importance of a code of ethics to the establishment and maintenance of a profession. Recognizing a code of ethics as a communication of a profession's collective values and expectations, the editors of this special section acknowledge the dilemmas that arise when a counselor's personal values do not align with the profession's collective values. The authors of each article address value‐based conflicts in counseling. 相似文献