A Theological Challenge: Coordinating Biological, Social, and Religious Visions of Humanity

This paper attempts two tasks. First, it sketches how the natural sciences (including especially the biological sciences), the social sciences, and the scientific study of religion can be understood to furnish complementary, consonant perspectives on human beings and human groups. This suggests that it is possible to speak of a modern secular interpretation of humanity (MSIH) to which these perspectives contribute (though not without tensions). MSIH is not a comprehensive interpretation of human beings, if only because it adopts a posture of neutrality with regard to the reality of religious objects and the truth of theological claims about them. MSIH is certainly an impressively forceful interpretation, however, and it needs to be reckoned with by any perspective on human life that seeks to insert its truth claims into the arena of public debate. Second, the paper considers two challenges that MSIH poses to specifically theological interpretations of human beings. On the one hand, in spite of its posture of religious neutrality, MSIH is a key element in a class of wider, seemingly antireligious interpretations of humanity, including especially projectionist and illusionist critiques of religion. It is consonance with MSIH that makes these critiques such formidable competitors for traditional theological interpretations of human beings. On the other hand, and taking the religiously neutral posture of MSIH at face value, theological accounts of humanity that seek to coordinate the insights of MSIH with positive religious visions of human life must find ways to overcome or manage such dissonance as arises. The goal of synthesis is defended as important, and strategies for managing these challenges, especially in light of the pluralism of extant philosophical and theological interpretations of human beings, are advocated.     

« Femmes au volant,danger au tournant » Les conductrices sont-elles victimes d’une menace de stéréotype ?

Owing to the sexuation of occupations associating technical attributes with men and relational skills with women, the latter are less numerous in professions where driving is involved. The negative stereotype associating women with poor driving skills is thus likely to have a cognitive and behavioral impact. According to the model of the stereotype threat, could activation of the threat inhibit the performance of women in a Highway Code test? After performing an association task that demonstrated a largely negative stereotype, 56 female students took a Highway Code test in two conditions: an experimental condition where the stereotype was activated by a comparison between men and women (N = 17); and a control condition without activation (N = 39). Subjects performed less well in the experimental condition, demonstrating the expected effects of the stereotype threat.     

Sens du travail et rapports vie de travail - vie hors travail chez trois catégories de télétravailleurs et chez les travailleurs classiques

Telework, namely so remote work, is composed of three basic forms: home based-telework, alternated telework and mobile telework. These three basic forms of telework and the traditional form of work are compared to identify their respective impact on work centrality, work social representation, and on relations between work life and out of work life. The mobile teleworkers present a high work centrality and the alternated teleworkers, a high family centrality. Concerning the representation, only mobile teleworkers and home based teleworkers cannot think the work without the basic knowledge of constraint. For the exchanges between work of life and out of work life, traditional workers separate their domains of life even though alternated teleworkers and home based-teleworkers combinate it. Mobile teleworkers develop exchanges between some domains of life.This study proves that it is not necessary to reason globally but to consider the specificity of each telework forms introduced or to implant in a organization.     

Therapy for the Dead: Working Clinically with Jung's Black Books and The Red Book

With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the “mythic land of the dead” and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma.     

Social Activism's Possibility through Perspectives of Gloria Anzaldúa,Walter Benjamin and C. G. Jung1

This paper explores the vertices of Jung's, Anzaldúa's and Benjamin's distinct ontologies and the way in which they connect in the shared recognition that what has been estranged in human history is enigmatically lodged in the world's fabric today. Cultural distress, in other words, is the outcome of what has become repudiated in the self and the collective across time. From this perspective, the paper argues that we have a collective responsibility to listen to the claims of the dead laid bare in moments of contemporary real-world danger and it elaborates the psychical dimensions of being that are cultivated in times of danger. The author contends that these psychical presences are the dead of human history including our ancestral heritage that linger and possibly may penetrate our awareness. They haunt and hold a potential to animate our movement towards a sublimatory process that can be seen as a precursor to social responsiveness and action. The author explores this through her own experience with an example of the spawning of spiritual activism within the socio-political maelstrom of AIDS.