Spinoza on Composition,Causation, and the Mind's Eternity

Spinoza's doctrine of the eternity of the mind is often understood as the claim that the mind has a part that is eternal. I appeal to two principles that Spinoza takes to govern parthood and causation to raise a new problem for this reading. Spinoza takes the composition of one thing from many to require causal interaction among the many. Yet he also holds that eternal things cannot causally interact, without mediation, with things in duration. So the human mind, since it is the idea of a body existing in duration, cannot have an eternal part. In order to solve this problem, I propose an aspectual reading of Spinoza's doctrine of the eternity of the mind: the mind itself is eternal, under one of its aspects.     

Differentiation of self and racial identity

This study explored the relationship between personal identity development and in-group/out-group identities within the sociopsychological context of the USA. Specifically, the study examined the relationship between Bowen’s construct of differentiation of self and Helms’ construct of racial identity for an American sample of 309 undergraduate and graduate students. Insofar as both models refer to a progression from an externally defined sense of self to an internally defined sense of self, it was hypothesized that higher levels of more sophisticated racial identity statuses would be positively associated with higher levels of self-differentiation for both white participants and participants of color. Overall, the findings suggest that for white students, attitudes associated with a more differentiated sense of self are also associated with a more sophisticated racial identity statuses, increased awareness of how white privilege and racism operate, and less internal conflict about one’s own racial identity. The results of this study also indicated that, in general, participants of color who have a more differentiated sense of self endorse attitudes associated with higher statuses of racial identity development, more awareness of societal racism, and less ambivalence about their racial identity. Implications of the findings for the practice of counseling and the training of counseling psychologists are considered.     

Oedipus matters

Abstract

Using experience of working clinically in South Africa, a powerfully racialized society, this paper argues that the Oedipal period, associated in psychoanalytic theory with the formation of gender identity and the shaping of sexual desire, is also a period during which perception of racial identity affects entry into the social world. During this pivotal developmental period, marked by awareness of encounters with gender difference and experiences of erotic exclusion and inclusion, children also become aware of racial differences and their effects on class, privilege and custom. The paper suggests that the anxieties, competitive energy, hope, hate and dread that accompany the child's Oedipal strivings are frequently compounded by encounters with forms of social difference both in and beyond the family. Assumption of a gendered identity, in many contexts, is inseparable from the conscious and unconscious habitation of a racialized identity, which emerges during exactly the same period. Just as our gender identity is both simple and infinitely variable and complex, our awareness of our race is also on one level simple – ‘black/white’ – and on another extremely complex. The paper argues that the working through of Oedipal anxieties will cast light and shadow on every intimate relationship, and will also determine whether other kinds of difference, including racial difference, are met with fear or competitiveness, idealization or denigration, joyful curiosity or withdrawal. The argument draws on post-Freudian, relational and self-psychoanalytic theory, and emphasizes the variability of developmental paths and their construction in powerful social, economic and political contexts, all of which have fundamental effects on biology and bodies. Major influences on the argument are psychoanalytic gender theorists, specifically Jessica Benjamin and Jody Messler Davies, and the work of Franz Fanon.     

Mind over muscle? Sex differences in the relationship between body image change and subjective and objective physical changes following a 12-week strength-training program

This study examined sex differences in body image change and its correlates over the course of a 12-week strength-training program. Participants were 28 men and 16 women (M age = 21.6, SD = 2.4) who completed pre- and post-intervention measures of body image (Body Areas Satisfaction Scale, Social Physique Anxiety Scale, and Drive for Muscularity Scale) and subjective and objective assessments of body fat, muscularity, and strength. They participated in a 12-week, 5-day/week full-body progressive resistance training program. Significant body image improvements were found for both sexes (p < .05). Correlates of body image change varied somewhat between the sexes. For men, body image improvements were correlated only with subjective physical changes. For women, body image improvements were correlated with subjective physical changes as well as objective increases in strength. These results suggest that although men and women derive body image improvements from strength training, they may benefit for different reasons.     

Images of Women’s Sexuality in Advertisements: A Content Analysis of Black- and White-Oriented Women’s and Men’s Magazines

This article represents an analysis of the sexual images of women in magazine advertisements. I examined advertisements in Black- and White-oriented, mens and womens magazines to compare the images of womens sexuality that are constructed for each specific audience. Over 600 images of women were analyzed based on seven dimensions, including function/role, relative function/authority, physical/body position, relative size/height, character traits, body view, and physical characteristics. The images of womens sexuality vary depending on the race of the intended audience and the race of the women in the advertisements. Advertisements for White audiences portray women in roles and with characteristics that suggest dependency and submissiveness, whereas advertisements for Black audiences portray women as independent and dominant. I also found that White women are objectified much more than Black women are.     

An Intergroup Contact-Theory Framework for Evaluating Racial Climate on Predominantly White College Campuses

This study examined the association of racial climate to social integration outcomes among 215 African American students and 144 White students from a predominantly White university. Presented is preliminary evidence regarding the utility of an ecological approach based on Allport's (1954) intergroup contact theory in examining students' climate perceptions and their impact. Responses to a racial climate scale previously used in secondary settings were collected from participants, and, through factor analysis, a revised scale was developed. The revised scale showed evidence for five subscales assessing perceived intergroup interactions on campus at individual and institutional levels, as well as individuals' personal intergroup interactions. Group differences were found for the subscales and in relationships between subscales and college integration outcomes. Findings suggest the importance of understanding college climate at interpersonal and institutional levels and of assessing impact for both majority and minority students.     

Default categorization of outgroup faces and the other race effect: Commentary on the special issue

This commentary addresses how studies examining the neurophysiological correlates of racial categorization can provide insight into the neurocognitive mechanisms of the other-race effect in recognition memory. Several articles in the special issue describe how event-related potentials (ERPs) have been used to examine processing of faces that vary according to race, some of which have concluded that larger ERP amplitudes elicited by other-race (relative to own-race) faces indicates less efficient visual processing of other-race faces. I describe findings from ERP studies of race categorization that suggest an alternative interpretation–that other-race faces elicit stronger categorization, which impedes individuation of other-race faces. Suggestions for future research are offered.     

Racial and Religious Convergences and Divergences among Christian Students’ Approaches to Color-Blindness,Color-Cognizance,and Race in Christian Organizations

Drawing on survey data of Christian students (N = 4261) enrolled at 11 colleges that are part of the Council for Christian Colleges and Universities, we examine color-blindness, different types of color-cognizance, and views on race in Christian organizations. We find significant differences between students of color and White students in color-blindness and color-cognizance but find racial convergence in the importance of racial reconciliation. Net of controls, greater evangelical orthodoxy is associated with color-cognizant views that perceive prejudicial treatment against White people, undercut the experiences of people of color, and is associated with more positive views of Christian organizations’ roles in race relationships. Concurrently, upper year students differ significantly from first years in their racial attitudes and views on race in Christian organizations, suggesting that Christian education may shape racial views positively. Our findings have implications for theorizing how evangelical Christianity and evangelical colleges maintain and challenge color-blindness and White supremacy.     

Evangelical Civil War on the College Campus,White Evangelical Right Framing Resistance to Racial Justice in 2020s America

This paper examines a civil war brewing among evangelicals on the college campus over racial justice—calls for greater racial equality, equity, and inclusion—in the era of Black Lives Matter (BLM). It examines how the white evangelical right are framing their resistance to racial justice and redrawing the color line in the contemporary college evangelical landscape not with distant “social justice warriors” in broader secular society, but with those right inside their evangelical community who, at varying levels, are coming out in support for racial justice in 2020s America. To do this, I first examine the varied campus evangelicals that support racial justice and how they express and frame their support as proper religious practice. I then explicate how the white evangelical right utilize a strategy of colorblind-othering to fight against these co-evangelicals that support racial justice. Data for the study come from the Landscape Study of Chaplaincy and Campus Ministry (2019–22).     

What should allies do? Identifying activist perspectives on the role of white allies in the struggle for racial justice in the United States

The present research examined the perspectives of both White and Black racial justice activists on the roles of White allies in the struggle for justice for Black people in the United States. Study 1 used Q methodology, a mixed-methods approach, which identified four distinct perspectives about the role of White allies from a sample of activists (33 White and 22 Black Americans): (1) mobilize to support Black leadership, (2) interpersonal activism, (3) avoid dominating Black people's efforts, and (4) lifelong learning. In Study 2, we interviewed activists (22 White and 12 Black Americans) to understand their evaluation of, and preference for, each of perspective identified in Study 1. Thematic analyses showed that each perspective had its pros and cons regarding considerations of how to best use ingroup advantages without dominating the movement. Our findings contribute to our understanding of potential tensions in solidarity-based social movements.