Longing,Dread and Care: Spengler’s Account of the Existential Structure of Human Experience

ABSTRACT

In The Decline of the West Spengler puts forward a type of philosophical anthropology, an account of the structures of human experiential consciousness and a method of “physiognomic” analysis, which I argue has dimensions that can be understood as akin to existential phenomenology. Humanity, for Spengler, is witness to the creative flux of “Becoming” and constructs a world of phenomena bounded by death, underpinned by the two prime feelings of dread and longing and structured by the two forms of Destiny (Time) and Direction (Space). Human existence, Spengler argues, is future-directed and open in the sense that there is a certain degree of freedom in the ways in which humanity can actualize its existential possibilities. In the course of elaborating the existential implications of this future-orientation, Spengler introduces the concept of care (Sorge), the fundamental experiential structure.     

PHENOMENOLOGY OF DIVINE REVELATION: THEOLOGY AND PHILOSOPHY IN DIALOGUE

Although the relationship between theology and philosophy is a perennial issue in the history of thought, recent debates surrounding the so-called theological turn of continental phenomenology have created a new space in which it can be explored from a fresh perspective. In this vein, I propose three theses concerning the relationship between theology and philosophy of religion, with particular focus on the phenomenon of divine revelation. First, a philosophy of religion that ignores theology's claim about divine self-revelation will remain incomplete and unsatisfactory, at least from the perspective of a Christian theology which begins with the faith in God's self-revelation in one particular human person. Second, a theology that does not acknowledge the possibility of philosophical reflections on the human aspect of divine revelation will not be able to escape blind dogmatism, but rather will isolate itself from the academic community. Third, and finally, despite the concerns of both parties, a dialogue between theology and philosophy centred on the phenomena of revelation can develop into mutually critical and mutually constructive interactions.     

A Dance with Many Secrets: The Experience of Emotional Harm from the Perspective of Past Professional Female Ballet Dancers in Canada

Originating in the Italian and French courts, ballet is an age-old art that fuses aesthetics and athleticism (Wulff, 2008). Despite changing times, ballet masters and mistresses tenaciously hold on to a sense of deep traditionalism. However, some scholars suggest that unwavering devotion to the art may conceal troubled embodied relations and oppressive practices (Gvion, 2008). In this study, we drew on the phenomenological research tradition in an effort to further examine the power relations that play out on the body in the world of Canadian professional ballet (Papaefstathiou, Rhind, & Brakenridge, 2013). Twenty past professional female ballet dancers from across Canada participated in this study. Our dedicated dancers were relentless. They sacrificed body and mind in the pursuit of excellence in a broader cultural context that expected nothing less. The dancers normalized harmful emotional experiences, inappropriate sexual transgressions, and chronic injury (Gvion, 2008). They also described experiences of neglect—and feeling replaceable—after the onset of injury. We have attempted to theorize our findings within the context of embodiment literature and the work of gender theorists. Emboldened by our dancers’ voices, we have shed light—and broken secrets—regarding some of the harmful practices that still characterize professional ballet in Canada. We hope that our work might further continue efforts to democratize power imbalances in professional ballet and ultimately enhance holistic dancer development and health.     

Humanity in Schillebeeckx’s Hermeneutic Phenomenology. Towards a Methodology

This paper offers an analysis of Edward Schillebeeckx’s insights on different perceptions of revelation as related to concepts like salvation, God, church, human experience and creation in the work Jesus in Our Western Culture. The incentive of Schillebeeckx’s hermeneutical method in nowadays Western phenomenology, upon which God “breathed his breath of life”, triggered our interest in meanings which Schillebeeckx ascribes to human history as the realm of God’s work for the benefit of men and women. This meaning is suggested in the very beginning of the book by its original Dutch title If Politics is not Everything. As stated in this work’s introduction, Schillebeeckx’s main theme is the origin of salvation in the humanum, from the Abba experience to nowadays revelatory events. Our attempt is to see how Schillebeeckx’s humanum, which is the embodiment of human experience of consciousness, becomes relevant for the Christian doctrines and why Schillebeeckx reckons that bringing them together would impact both his worldview and Western culture.     

The paradoxical self: Awareness,solipsism and first-rank symptoms in schizophrenia

Schizophrenia as a pathology of self-awareness has attracted much attention from philosophical theorists and empirical scientists alike. I view schizophrenia as a basic self-disturbance leading to a lifeworld of solipsism adopted by the sufferer and explain how this adoption takes place, which then manifests in ways such as first-rank psychotic symptoms. I then discuss the relationships between these symptoms, not as isolated mental events, but as end-products of a loss of agency and ownership, and argue that symptoms like thought insertion and other ego-boundary disorders are by nature a multitude of paradoxes created by a fragmented awareness. I argue that such fragmentation does not always require or lead to a delusional elaboration as the definitive feature of its phenomenology, and present reasons for the role of the first-person pronoun as a mere metaphor used to represent the patient’s bizarre experiences where sensory perception and thinking processes converge. Further, I discuss the initial benefits of adopting a solipsistic stance and how despite being a maladaptive strategy, it nevertheless acts as a protective barrier for the integrity of one’s self. Lastly, I offer some suggestions for clinical practice, emphasizing the importance of understanding the patient’s suffering in any therapeutic alliance.     

Patient preference as a predictor of outcomes in a pilot trial of person-centred counselling versus low-intensity cognitive behavioural therapy for persistent sub-threshold and mild depression

The aim of this analysis was to explore whether pre-treatment intervention preferences were related to outcomes for patients with persistent sub-threshold and mild depression who received one of two treatment types. Thirty-six patients took part in a two-arm, parallel group, pilot randomized controlled trial that compared short term (3 month and 6 month) outcomes of person-centred counselling (PCC) compared with low-intensity, CBT-based guided self-help (LICBT). Patient preferences for the two interventions were assessed at baseline assessment, and analysed as two independent linear variables (pro-PCC, pro-LICBT). Eight out of 30 interactions between baseline treatment preferences and treatment type were found to be significant at the p < .05 level. All were in the predicted direction, with patients who showed a stronger preference for a treatment achieving better outcomes in that treatment compared with the alternative. However, pro-LICBT was a stronger predictor of outcomes than pro-PCC. The findings provide preliminary support that treatment preferences should be taken into account when providing interventions for patients with persistent sub-threshold and mild depression. It is recommended that further research analyses preferences for different treatment types as independent variables, and examines preferences for format of treatment (e.g. guided self-help vs. face-to-face).     

Poison-drinking in obedience to the faith: a phenomenological study of the experience

In Appalachia, there are certain Christian sects who handle venomous serpents in their church services. Although their serpent handling has received some attention, another of their practices, poison-drinking, has all but escaped the concern of investigators. Addressing this issue, this study included phenomenological interviews with seven believers who ingested strychnine at church. A hermeneutic analysis of their transcribed interviews discovered four major themes that emerged across all protocols to describe the structure of meaning in the experience of poison-drinking: (1) Desire to Drink; (2) “God Moving on Me” (in terms of Anointing and “Insurance” against Harm); (3) Already “Snake Bit”; and (4) “Victory”/“Devil Troubling My Mind”. These interdependent themes are discussed in relation to the existential grounds of body, others, time, and world.     

身体知觉方式及其对临床的意义

身体承载着人生物、心理和社会功能的全部,亦是感知、行动的工具。概述了西方身体现象学研究取向的基本特点,深入分析了五种不同处境下,人对身体的不同知觉方式,剖析了患者和医生对身体知觉和理解的不同方式,阐述了西方身体现象学和身体知觉方式的研究可能对临床工作带来的积极影响,呼吁医护人员要高度关注患者躯体体验的表达和意义问题,引导患者可以通过改变身体知觉叙述的策略减轻病患带来的痛苦,为医患沟通架起平等对话的桥梁,改善临床医学中的非人性化和医患沟通不良的现象。     

Book received

In his recent article, titled ‘Royaumont Revisited’, Overgaard challenges Dummett's view that one needs to go as far back as the late nineteenth century in order to discover examples of genuine dialogue between ‘analytic’ and ‘continental’ philosophy. Instead, Overgaard argues that in the 1958 Royaumont colloquium, generally judged as a failed attempt at communication between the two camps, one can find some elements which may be utilized towards re-establishing a dialogue between these two sides. Yet, emphasising this image of Royaumont as a kind of battleground between ‘analytic’ and ‘continental’ philosophy obscures the plurality of philosophical approaches involved. Royaumont was the meeting point of more than two philosophical traditions, as can be shown by the divergent interests of its participants. Thus, though the potential for rapprochement between Oxford ‘linguistic philosophy’ and a certain strand of phenomenological thought may indeed be found among the discussions that took place during the colloquium, one should keep in mind that such rapprochement took place in the context of a meeting between, among others: continental ‘analytics’, Anglophone non-‘analytics’, French historians of philosophy, ‘analytic’ opponents of Oxford philosophy, Franciscan phenomenologists, and Oxonians who called their work ‘phenomenology’.