Book reviews

Books reviewed:
Dale Mathers, An Introduction to Meaning and Purpose in Analytical Psychology
Jane Cabot Reid (ed. & narrator), Jung, My Mother, and I: The Analytic Diaries of Catharine Rush Cabot
Heather Formaini (compiler), Landmarks. Papers by Jungian Analysts from Australia and New Zealand
Neil Russack, Animal Guides in Life, Myth and Dreams: An Analyst's Notebook
Rose–Emily Rothenberg, The Jewel in the Wound
Judith Edwards (ed.), Being Alive, Building on the Work of Anne Alvarez     

From Noosphere to Theosphere: Cyclotrons, Cyberspace, and Teilhard's Vision of Cosmic Love

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind.     

Guest Editorial: Who's Afraid of Life After Death?

The evidence for an afterlife is sufficiently strong and compelling that an unbiased person ought to conclude that materialism is a false theory. Yet the academy refuses to examine the evidence, and clings to materialism as if it were a priori true, instead of a posteriori false. I suggest several explanations for the monumental failure of curiosity on the part of academia. First, there is deep confusion between the concepts of evidence and proof. Second, materialism functions as a powerful paradigm that structures the shape of scientific explanations, but is not itself open to question. The third explanation is intellectual arrogance, as the possible existence of disembodied intelligence threatens the materialistic belief that the educated human brain is the highest form of intelligence in existence. Finally, there is a social taboo against belief in an afterlife, as our whole way of life is predicated on materialism and might collapse if near-death experiences, particularly the life review, were accepted as fact.     

Guidelines for Writing Letters to Patients

Patient letters provide a permanent record of the genetic counseling that was provided and are unique in medical care; rarely do other health care providers send summaries written specifically to their patients and families. We surveyed genetic counseling training program directors and found that while the acquisition of patient letter-writing skills was considered important, there were no specific guidelines made available to students. To develop letter-writing guidelines, we evaluated patient letters, reviewed references on professional correspondence, surveyed the medical literature, and worked with a writing consultant. The guidelines we subsequently developed and present here include a format for writing patient letters, suggestions on presenting medical information in understandable terms, and wording considerations. These patient letter-writing guidelines are intended to serve as a guide for teaching students this important skill and as a resource for practicing health care professionals.     

中小学生阅读图文课文的眼动实验研究

本研究采用眼动方法,对85名小五、实二和高二年级学生阅读图文课文的阅读理解指标和眼动指标进行考察。结果表明：（1）学生阅读不同呈现方式和难度课文的阅读理解指标和眼动指标,一般都具有明显的年龄发展特征;（2）学生阅读不同呈现方式课文的阅读理解指标和眼动指标,有图课文大多显著优于无图课文;（3）学生阅读不同难度课文的阅读理解指标和眼动指标,易课文显著优于难课文。     

Teaching Genesis: A Present-Day Approach Inspired by the Prophet Nathan

The prophets Nathan (2 Samuel 12:1–15) and John the Baptist (Mark 6:16–28) had comparable tasks before them: to convince their respective kings about the wrongs of taking somebody else's wife and marrying her. Nathan succeeded, while John failed and furthermore lost his life. What made the difference? One possible explanation is that Nathan proceeded in two steps: (1) Tell an interesting, nonthreatening story that nevertheless makes the point at issue; (2) transfer that message to the case at hand. In contrast, John used a direct approach, which raised apprehension, even fear (on the part of Herodias, the woman involved), and led to failure. That lesson has wider applications, as illustrated here for teaching the biblical Genesis narration. The other ingredient in this teaching is relational and contextual reasoning (RCR), the use of which is also indicated for other issues besides teaching Genesis.     

Is “Latin American Thought” Philosophy?

Abstract: A durable question in Latin American thought is whether it could amount to a characteristically Latin American philosophy. I argue that if, as is now widely conceded, there is a role for philosophical analysis in thinking about problems that arise in applied subjects, such as bioethics, environmental ethics, and feminism, then why not also in Latin American thought? After all, the focus of Hispanic thinkers has often been upon the issues that arise in their own experiences of the world, and they make up a diverse group of peoples related by very idiosyncratic ethnic and historical connections. I believe that, given some appropriate criteria, the existing corpus of works by Latin American thinkers is a part of a distinctive philosophy.     

Blood pressure and heart rate responses to an intrusion on personal space

Abstract: Yaezawa and Yoshida's (1981 ) findings on the effects of an intrusion on personal space were reinvestigated. Thirty-five female students were confronted with the approach of a male stranger, and blood pressure (BP) and heart rate (HR) were monitored. Throughout the model's approach, HR showed a significant triphasic change (an initial decrease, a subsequent increase, and then a secondary decrease), whereas subjective feelings of anxiety and tension showed significant, gradual increases. These trends were similar to those of Yaezawa and Yoshida's . Nonetheless, their explanation that the triphasic change in HR reflected once hightened and then relieved tension, which was incongruent with the subjective ratings, seemed questionable. As the BP elevated to a moderate degree in spite of the modest HR changes, total peripheral resistance must have been increasing during the model's approach. Blood pressure elevations via this sort of hemodynamic pressor mechanisms have often been reported when a person can only tolerate passively during exposure to stress. This seems to be the case in an intrusion on personal space.     

Putting on Virtue Without Putting Off Feminists

Mary Wollstonecraft's account of virtue discourse and formation, which deploys ancient and medieval ethical resources for modern purposes, challenges a prevalent narrative in Christian ethics today. Several prominent Christian virtue ethicists have left the false impression that serious reflection on the virtues depends on pre‐modern traditions and the eschewal of modern resources. Troubled by skeptical quandaries and the difficulty of adjudicating conflicting claims about virtue, they are concerned with securing a pre‐modern court of appeals. Many feminists worry that these appeals unduly constrain because they naturalize what is contingent and fix what should be open to debate. Wollstonecraft does not share the skeptical concerns and so has no need for metaethical appeals. Adapting Edmund Burke's moral philosophy, her use of virtue discourse deploys his metaphor of “the wardrobe of the moral imagination” to more religious, radical, and democratic ends. This way of proceeding signals the possibility of a rapprochement between feminists of various stripes and those interested in deploying the discourse of the virtues for contemporary Christian ethics.