ESSAYS IN HONOR OF CHRISTOPHER SOUTHGATE: INTRODUCTION

This article is an introduction to the special issue of Zygon in honor of Christopher Southgate. Over the years he has made many significant contributions to the field of science and religion, and contributors have gathered to celebrate him on his sixty‐fifth birthday. This introduction includes some biographical background and an outline of the issue's contents.     

The Body as the Ground of Religion, Science, and Self

The human body is both religious subject and scientific object, the manifest locus of both religious gnosis and secular cognition. Embodiment provides the basis for a rich cross–fertilization between cognitive science and comparative religion, but cognitive studies must return to their empiricist scientific roots by reembodying subjectivity, thus spanning the natural bridge between the two fields. Referencing the ritual centrality and cognitive content of the body, I suggest a materialist but nonreductionist construct of the self as a substantial cognitive embodiment that embraces not just perception and cognition, mind and spirit, but the forceful physicality of the moving body. Proprioception of the body's moving mass constitutes a mode of knowing that resonates strongly with the experience of self, not only across religious traditions but also within the physical sciences. By way of illustration, two directions are suggested in which a construct of the self as a substantial cognitive embodiment might lead us: first, a body–based interpretation of the Islamic myth of Adam and Iblis that reveals an internal substantiality as constitutive of the divinely imaged Self, and second, a new, religious direction for human evolutionary theory based on the implications of an embodied intentionality.     

Shattering the subject: Georges Bataille and the limits of therapy

This article is an analysis of the work of the French intellectual Georges Bataille (1897–1962) and its implications for interrogating the limits of therapy. One of the central concepts of Bataille's thought is transgression and the destabilizing effects of transgression on any concept of the limit. I explore this thinking through an analysis of Bataille's personal and theoretical relationship to psychoanalysis. Bataille's radicalization of psychoanalysis is then pursued through his use of mythic representations of the ‘shattered subject’. These models of the shattered subject offer an interrogation of some of the theoretical and practical limits of therapy, particularly when it is centred on the individual. Drawing on these models it is then argued that Bataille offers a new ethics of abjection, which proposes that we must interrogate the subject in terms of what our culture regards as ‘waste’. Comparison is made between Bataille's thought and that of Jacques Lacan, and it is argued that Bataille offers a potential radicalization of Lacan's concept of the Real and his ‘ethics of psychoanalysis’. The limits of Bataille's own writing are critically interrogated, drawing on the readings of his work by Jacques Derrida and Michel Foucault.     

A Preface to Ethics:

This essay outlines a new preface for ethics demanded by the massive developments of the global age. It does so in and through the comparative use of “myths” to explicate the lived structure of experience. The essay begins by isolating main features of global dynamics, including proximity, the compression of the world and the expansion of consciousness, and also global, cultural reflexivity. In the second step of the “preface,” it is argued that globality itself is a moral space in which peoples must orient their lives. It is a moral space defined by the massive extension of human power in the modern world. In light of the challenge that global dynamics and the extension of human power now pose, the essay then isolates, methodologically, options for developing a global ethics, and advocates a distinctly hermeneutical approach. This approach is practiced in the last section of the “preface” by engaging ethically the biblical “myth” of creation and its reinterpretation in an epitome of Jesus's Torah teaching. The intention is to show how current religious thought can speak to massive challenges in a distinctive way. It is, again, to offer a preface to ethics.     

Experience of traumatic events and personal myths of birth

ABSTRACT

Focusing on the analysis of a clinical case, this article studies the manner in which certain traumatic events can induce some individuals to produce auto-traumatic processes. In parallel, it demonstrates how the foundations of a subject’s origins can, at an early stage, find themselves undermined by an environment that does not recognise the subject, and that sends out messages that seem to exclude him or her from their filiation. What can follow is a partial breakdown in the ideation of origins that leads some individuals to create a personal myth of birth. This myth, that borrows some elements from collective myths, can to some extent substitute itself for the representation of filiation. This process will be differentiated here from delusional phenomena, or the ‘sexual theories of children’. This article also demonstrates the important role of the analysis of ‘anxiety dreams’ in these traumatic configurations: this analysis has the power to bring to light the different conflicting elements with which the ego identifies, so as to put an end to the auto-traumatic process, as well as giving clues for lifting the amnesia regarding a childhood personal myth of birth. Under these conditions ‘acts of birth’ can become inscribed into the analysis.     

The Oedipus myth and its analogues,especially its characteristic manifestation in Finnish folk tales

ABSTRACT

The play of the ancient Greek tragedian Sophocles is the most famous story of Oedipus. However, similar stories have been told before and thereafter throughout history as legends and folk tales in different parts of the world. There is a specific folk tale type classified according to its narrative components and named the Oedipus tale. There are somewhat conflicting opinions about the universality of the Oedipus tales and Oedipus complex. This review deals with the nature of the Oedipus legend and its folk tale analogs. There are 25 examples of Oedipus folk tales that are known to be from Finland – a high prevalence compared to other regions of the world. From Scandinavia, for instance, they are virtually absent. The most of Finnish Oedipus stories have a special feature that is unique in the world.: a peculiar prophecy of a sheep that will be born at the same time and eaten by a wolf. An example of these Finnish folk tales is told. Possible interpretations of this tale are offered and discussed. The specific feature of the Finnish Oedipus tales stimulates a discussion on the different opinions regarding the timing of the Oedipus complex, especially considering its oral precursors.     

Valuing Vulnerability: New Definitions of Courage

SUMMARY

In a dominant, Western culture that celebrates strength in separation and holds unrealistic expectations for independent, autonomous functioning, vulnerability is seen as a handicap. This system creates the illusion of an invulnerable and separate self, and uses individualistic standards to measure a person's worth. Since these unrealistic expectations cannot be humanly attained, these controlling images become the source of shame and disconnection. RCT suggests that there is value in embracing vulnerability and in providing support, both at an individual and a societal level, for the inevitable vulnerability of all people. Rather than espousing the individual, mostly mythical, traits of a “lone hero,” RCT moves us toward new and important pathways to resilience and courage through connection. A version of this article was originally presented at the 2002 Learning from Women Conference, co-sponsored by Harvard Medical School and the Jean Baker Miller Training Institute.