Discourse theory trumps discourse theory: Wouter Hanegraaff's Esotericism and the Academy

This review article argues that Wouter Hanegraaff's Esotericism and the Academy is deeply influenced by a methodological cluster usually referred to as ‘discourse theory.’ That the author is not willing to classify his own approach as such is explained with recourse to his dispute with Kocku von Stuckrad, who, according to Hanegraaff, would embody discourse theory, whereas Hanegraaff would embody history. A comparison of Hanegraaff's Esotericism and the Academy: Rejected Knowledge in Western Culture (Cambridge: Cambridge University Press, 2012) and von Stuckrad's Locations of Knowledge in Medieval and Early Modern Europe: Esoteric Discourse and Western Identities (Leiden: Brill, 2010) reveals that this is a misleading classification and that Hanegraaff's study comes closer to what discourse theory is all about. As a consequence, Esotericism and the Academy is the very first study on ‘Western esotericism’ that offers a convincing justification of this particular label as an overarching discursive category.     

Productive Misunderstanding in the Early Reformation Revisited: The Case of Lazarus Spengler's A Consoling Christian Instruction and Medicine in All Adversities (1521)

Abstract

This article revisits Bernd Moeller's concept of ‘productive misunderstanding’ as a way of explaining the early appeal and success of the Reformation among some of Luther's most important supporters. It does so through a case study of a consolation pamphlet by the secretary of Nuremberg City Council, Lazarus Spengler, whom Luther credited with planting the evangelical faith in this prominent imperial city. Spengler was one of the Wittenberg reformer's most important lay supporters: he authored the earliest pro-Luther lay pamphlet and his name was subsequently appended to the papal bull Exsurge Domine. However, in his consolation pamphlet Spengler espoused a view of suffering that Luther had firmly rejected because it contradicted his evangelical soteriology. This important difference suggests that while Spengler did a great deal to promote Luther's cause, and at great personal risk, he acted on the basis of an incorrect understanding of the Wittenberg reformer's theology, at least in the late 1510s and early 1520s. This article explores the reasons for Spengler's productive misunderstanding and suggests that it was likely shared by other evangelical burghers. By examining Moeller's concept from a novel vantage point, that of suffering and consolation, this article seeks to shed new light on the reception of Luther's ideas in the early German Reformation.     

Creating in Our Own Image: Artificial Intelligence and the Image of God

There is remarkable convergence between twentieth-century interpretations of the image of God ( imago Dei ), what it means for human beings to be created in God's image, and approaches toward creating in our own image in the field of artificial intelligence (AI). Both fields have viewed the intersection between God and humanity or humanity and computers in terms of either (1) a property or set of properties such as intelligence, (2) the functions we engage in or are capable of, or (3) the relationships we establish and maintain. Each of these three approaches reflects a different understanding of what stands at the core of our humanity. Functional and relational approaches were common in the late twentieth century, with a functional understanding the one most accepted by society at large. A relational view, however, gives new insights into human dignity in a computer age as well as new approaches to AI research.     

Pragmatic,Existentialist and Phenomenological Interpretations of Marxism

In his book, Hermeneutics and Reflection (2013), Friedrich-Wilhelm von Herrmann outlines what he sees as the fundamental differences between Edmund Husserl’s “theoretical” phenomenology and Martin Heidegger’s “a-theoretical” phenomenology, which he frames in terms of the distinction between “reflective observation” and “hermeneutic understanding”. In this paper, I will clarify the sense of these terms in order to elucidate some of the crucial similarities and differences between Husserl and Heidegger. Against von Herrmann’s characterization of the Husserlian project, I argue that we should not consider these differences in terms of “reflection”, since this runs the risk of misconstruing Husserlian phenomenology with the philosophical tradition he was striving against. Taken together, by way of a close reading of von Herrmann, the following discussion will serve as a brief sketch of the early Heidegger’s turn away from Husserlian phenomenology and toward his own hermeneutic phenomenology.     

Magic feathers, Wittgensteinian boxes and the politics of deeming

Religious Experience Reconsidered offers an “attribution theory of religion” which builds out from Emile Durkheim’s intuition that the sacred is just some aspect of the world that has been set apart. Despite this theoretical pedigree, however, the book violates the central Durkheimian insight when it goes on to ask whether some things are more likely to be set apart than others. I argue that this impulse is motivated by an unfortunate metaphysical desire to determine if some things really are special. Throwing my hat in with Durkheim, I maintain that the academic study of religion should rest content with analyzing the contested politics of “deeming” something special.     

Gunther von Hagens' BODY WORLDS: Selling Beautiful Education

In the BODY WORLDS exhibitions currently touring the United States, Gunther von Hagens displays human cadavers preserved through plastination. Whole bodies are playfully posed and exposed to educate the public. However, the educational aims are ambiguous, and some aspects of the exhibit violate human dignity. In particular, the signature cards attached to the whole-body plastinates that bear the title, the signature of Gunther von Hagens, and the date of creation mark the plastinates as artwork and von Hagens as the artist in a gesture that strips the personal dignity from the donors. I conclude that the educational use of cadavers is compatible with respect for dignity if: 1) the utility of such use is great enough; 2) there are no other ways of achieving these ends; and 3) every effort is made to honor the dignity of the donors.     

Manic temporality

Time-consciousness has long been a focus of research in phenomenology and phenomenological psychology. We advance and extend this tradition of research by focusing on the character of temporal experience under conditions of mania. Symptom scales and diagnostic criteria for mania are peppered with temporally inflected language: increased rate of speech, racing thoughts, flight-of-ideas, hyperactivity. But what is the underlying structure of temporal experience in manic episodes? We tackle this question using a strategically hybrid approach. We recover and reconstruct three hypotheses regarding manic temporality that were advanced and modeled by two pioneers of clinical phenomenology: Eugène Minkowski (1885–1972) and Ludwig Binswanger (1881–1966). We then test, critique, and refine these hypotheses using heterophenomenological methods in an interview-based study of persons with a history of bipolar and a current diagnosis of acute mania. Our conclusions support a central hypothesis due to Minkowski and Binswanger, namely, that disturbance in the formal structure of temporal experience is a core feature of mania. We argue that a suitably refined variant of Binswanger’s model of disturbance in manic protention helps to explain a striking pattern of impaired insight and impaired reasoning in manic episodes.     

“ÁLL TRÁDES,THEIR GEAR AND TACKLE AND TRIM”: THEOLOGY,COGNITIVE NEUROSCIENCE,AND PSYCHONEUROIMMUNOLOGY IN TRANSVERSAL DIALOGUE

This third of three articles outlining a different approach to science/religion dialogue generally and to engagement between theology and the neurosciences specifically, gives a brief account of the model in practice. It begins by introducing the question to be investigated—whether the experience of relational connection can affect health outcomes by directly moderating immune function. Then, employing the same threefold heuristic of encounter, exchange, and expression used previously, it discusses how the transversal model set out in these articles has been used to investigate this question and to develop a theoretical physiological model for the proposed link between relationality and health.