The temporality of intimacy: Promise,world, and death

This paper explores the temporal character of intimacy. I begin by examining the significance of “promise” and “habit” in intimate relationships. These themes are developed through the work of M. Merleau-Ponty and J.H. van den Berg to reveal the embedded or en-worlded character of intimacy. These analyses help to articulate and to problematize the sense we often have of “established” relationships as possessing a fixed, already determined character. The final section discusses the issues of intimacy that surround the situation of dying. Specifically, it analyses (1) ways in which the issue in death is the stripping away of one's world, but also ways in which the meaning of one's death is still something futural, and thus “to be shaped”; and, (2) ways in which the shaping of this meaning with intimate others is significant both for the one manifestly dying and for those whose death seems distant.     

Can the Alevis Speak? The Politics of Representation in Early Writings on Alevism

This study historicizes and contextualizes the contrasting representations of Alevism in the early writings of Stephen van Rensselaer Trowbridge, a Protestant missionary, and Baha Said Bey, a Turkish activist and researcher. Both Trowbridge and Baha Said undertook extensive research on Alevi culture in the early twentieth century. Though their works appear to be “benevolent” endeavors, giving voice to the Alevi subaltern, by first studying the political and cultural backgrounds of Trowbridge and Baha Said, this article exposes the cultural and ideological motivations that influenced their studies. It then focuses on how these political concerns are expressed in representations of Alevism. Given the dearth of postcolonial and critical perspectives on Alevism, investigating the praxis of representation can help trace overtly political concerns beyond their scholarly treatments. Based on Gayatri Spivak's theorization in her essay “Can the Subaltern Speak?,” this paper scrutinizes how these writings negate the agency of Alevis and portray them as waiting for salvation by external proxies – be they Western missionaries or the Turkish government.     

Critical Realism—A Sustainable Bridge Between Science and Religion?

Since Barbour's introduction of the term in 1966, “critical realism” bridges the gulf between science and religion. Yet, like the Golden Gate Bridge, this bridge must be supported by pillars to carry its weight. These pillars are the social and the human sciences, which are still designed too small within critical realism to make a really sustainable construct. Critical realism should be modified to “constructive-critical realism” to allow for more weight of these disciplines in the dialog, which actually should become a trialog.     

DENNETT ON THE BASIC ARGUMENT

Abstract: I argue that Dennett does not adequately support his rejection of the “Basic Argument” for the incompatibility of causal determinism and the sort of free will that involves genuine access to alternative possibilities (sometimes referred to as the “Consequence Argument”). In addition, I seek to highlight the plausibility and importance of the incompatibilist's interpretation of this sort of free will.     

UNIQUENESS,THE IMAGE OF GOD,AND THE PROBLEM OF METHOD: ENGAGING VAN HUYSSTEEN

Wentzel van Huyssteen's book Alone in the World? provides a thoughtful and nuanced account of human evolution from a theological perspective. Not only does his work provide what is perhaps the only sustained theological reflection specifically on human evolution, but his working through of many of the issues, particularly on the image of God literature in theology, has few parallels. Despite this, I focus on what I consider to be several weaknesses of the text, including areas of theological method, theological interpretation, and the central topic of human uniqueness. Addressing these weaknesses will, I propose, improve van Huyssteen's argument and lead in new and fruitful directions.     

Choice is Not True or False: The Domain of Rhetorical Argumentation

Leading contemporary argumentation theories such as those of Ralph Johnson, van Eemeren and Houtlosser, and Tindale, in their attempt to address rhetoric, tend to define rhetorical argumentation with reference to (a) the rhetorical arguer’s goal (to persuade effectively), and (b) the means he employs to do so. However, a central strand in the rhetorical tradition itself, led by Aristotle, and arguably the dominant view, sees rhetorical argumentation as defined with reference to the domain of issues discussed. On that view, the domain of rhetorical argumentation is centered on choice of action in the civic sphere, and the distinctive nature of issues in this domain is considered crucial. Hence, argumentation theories such as those discussed, insofar as they do not see rhetoric as defined by its distinctive domain, apply an understanding of rhetoric that is historically inadequate. It is further suggested that theories adopting this understanding of rhetoric risk ignoring important distinctive features of argumentation about action.

Perceptual centres for Dutch digits

In two experiments, analogous to those reported by Marcus (1976) with English words and subjects, we determined the psychological moment of occurrence (p-centre) of Dutch digit names. In the first experiment we determined the p-centres for the digits 1 through 10 and compared the empirical results with values calculated from the formula that Marcus defines over the acoustic characteristics of stimulus words. We found good agreement between empirical and predicted values. In a second experiment we studied the effect of cycle time and repeated measurement on perceptual centres. The results confirm the independence of the p-centre phenomenon from practice and periodicity. A comparison of ‘identical’ and ‘non-identical’ stimulus pairs shows that larger variances are associated with the former condition.     

Starting out: The early phases of four creative careers—darwin,van Gogh,Freud, and Shaw

This paper introduces the four that follow it. The others deal with the phase of the creative career we call starting out. Of the four individuals discussed in those papers, Darwin moved rather smoothly from an early phase of field work in natural history to a later phase of theoretical biology. His work in natural history became incorporated within the theoretical enterprise, the whole move being accomplished by about the age of 30. van Gogh had a protracted early phase as a mediocre art dealer and then as a failed Christian minister to the poor, rejected and scorned by his co-religionists. At about the age of 30 he made a clear commitment to a career in art and began a long period of training, seeking help from other artists but mainly directing his own development. As with Darwin there was a certain degree of overlap of earlier and later phases, in the sense that his art displayed religious overtones for some time. Freud had brilliant early careers—as a neurologist and as a medical practitioner. He did not move decisively toward psychoanalysis until his early forties. Shaw, too, had brilliant early careers—as a radical orator, as a journalist, and as a music critic. His career as a dramatist did not begin in earnest until his forties. Three of the four produced initial sketches that were significant in prefiguring their later careers: Darwin'sJournal of the voyage of theBeagle, Freud'sThe Project, and Shaw's letter,Dear Dorothea. Other topics are taken up as appropriate in one or other of the four cases: the network of enterprise, the ensemble of metaphors, the belief system, and the social web. Taken together with a discussion of the uniqueness of each creative person, they give a sense of the evolving systems approach to creative work.     

HAND IN GLOVE: EVALUATING THE FIT BETWEEN METHOD AND THEOLOGY IN VAN HUYSSTEEN'S INTERPRETATION OF HUMAN UNIQUENESS

Wentzel van Huyssteen's Alone in the World? (2006) presents an interpretation of human uniqueness in the form of a dialogue between classical Christian theological affirmations and cutting‐edge scientific understandings of the human and animal worlds. The sheer amount of information from different thinkers and fields that van Huyssteen absorbs and integrates makes this book extraordinary and, indeed, very rich as a work of interdisciplinary theology. The book commands respect and deserves close attention. In this essay I evaluate van Huyssteen's proposal as well as the method he uses to produce it. Special attention is given to the concept of embodiment. Van Huyssteen's concept of embodiment is substantially correct in most respects and largely consistent with the scientific and theological pictures of human nature. In a few respects, however, his interpretation of the bodily character of human life appears to be insufficiently thoroughgoing relative to our best contemporary knowledge of human nature from the natural sciences.