Newman's application of the offices of the Church in the search for a reformed Catholicism

From an anthropological and historical perspective, and focusing mainly on the Argentinean situation, this article analyses Catholic male monasticism in Hispanic America, with the particular objective of evaluating the crisis, religious change and monastic imagination identified in contemporary Benedictine communities. It is argued that imagination, as a process of symbol production, has been intrinsically related to the practice of a new monastic spirituality; it has in fact been the force behind the appearance of religious experiences ideologically anchored in early Christian traditions. Empirical data on the Benedictine Order in Argentina suggests that at least three models of consecrated life can be identified in twentieth century Hispanic America, namely, the ministerial model, the social model and the patristic model. Research leads to the conclusion that these paradigms emerged through processes of imagination applied to the reinvention of tradition – creatively but, also, conservatively – in a global context in which both the monastic institution and society face changing demands.     

The Arts and the Future City

The framework in which, better than in any other, cultural complexity becomes clear as a network of perspectives is the city: it is here that the greatest variety of subcultures, together with the widest range of contrasting modalities, seems able to handle its meaning. The city is at the same time an active place of cultural production and a passive and active place of memory keeping. It fuels styles and models of sensitivity also, and especially, through art and architecture. Therefore, it becomes itself a cultural model able to orient taste, but also to continually disorient it through agency. Starting from the revitalization of the cultural capital of the cities, art can play the important role of cultural magnet by catalyzing moods and emotions, conveying otherwise chaotic needs and languages, promoting new tolerance and social and cultural integration. However, in the meantime, from a secluded and distinct place that organizes the use of cultural and artistic products within recognizable boundaries, the city is becoming an undifferentiated place, a city-beyond, scattered and/or boundless. Characterized by the undifferentiated and the mutant, the uncertain and the liquid, the deformable and the relative, the space of art perception will be rethought within and without the city.     

Froebel and the Rise of Educational Theory in the United States

This contribution compares entries on Friedrich Froebel and the kindergarten in German and United States histories of education from 1857 to 1933. In the American histories, Froebel appears as the great hero of education of the 19th century, whereas in the German histories, Pestalozzi is the hero. This difference in the perspectives goes back to fundamental differences in the political culture and political traditions of the two countries, which differed greatly as to the shaping of the public and private spheres. Consequently, there were also different views on public education. In the immigration society of the United States, it was important to integrate children with various language and cultural backgrounds. As families could not do this alone, public kindergartens were needed. In Germany, in contrast, Froebels idea of the kindergarten was seen as an attack on family ties, and Pestalozzi was highly esteemed, because he made home education central. The American interest in making citizens produced Froebel as the hero; the German interest in leaving the education of young children to mothers and in the family lauded Pestalozzi. This case study of the reception of Froebel in Germany and the United States illustrates the high context-dependence of the construction of educational heroes.     

Towards the conscientious development of ethical nanotechnology

Nanotechnology, the emerging capability of human beings to observe and organize matter at the atomic level, has captured the attention of the federal government, science and engineering communities, and the general public. Some proponents are referring to nanotechnology as “the next technological revolution”. Applications projected for this new evolution in technology span a broad range from the design and fabrication of new membranes, to improved fuel cells, to sophisticated medical prosthesis techniques, to tiny intelligent machines whose impact on humankind is unknowable. As with the appropriation of technological innovation generally, nanotechnology is likely to eventually bring dramatic and unpredictable new capabilities to human material existence, along with resulting ethical challenges and social changes to be reconciled. But as of yet, aside from a few simple new consumer goods, such as paint, rackets and fabric coatings, nanotechnology is undeveloped. Its social and ethical dimensions are not apparent. Even still, given the stated goals of the various nanotechnology initiatives to rearrange matter with increasing atomic precision, the impact of nanotechnology on human life and society is likely be profound. It is very difficult, however, to make accurate predictions about the future impact of nanotechnology development on humanity. At this time, the most important role for ethics analysis is to contribute to a humanitarian, conscientious approach to its development. This paper suggests that such an approach requires that attention be given to the roles of imagination, meaning-making, metaphor, myth and belief.     

Tina Keller's analyses with C. G. Jung and Toni Wolff, 1915-1928

This historical essay documents the clinical practices of C. G. Jung and Toni Wolff with their analysand Tina Keller, a Swiss physician and psychotherapist, during the formative years of analytical psychology (1915-1928). The topic is investigated through an examination of primary documents, largely unpublished, in English and German, based on Keller's autobiographical writings. It presents biographical information on Keller's life and details of her analyses with Jung and Wolff, emphasizing the technique of active imagination and describing the clinical practices of Jung and Wolff in Keller's analyses.     

Symbolic attitude and reverie: problems of symbolization in children and adolescents

In comparison to the 1970s and 1980s, we now treat more children and adolescents who, because they have had traumatic experiences of violence, child abuse, deprivation or chronic physical illness, are not able to adequately use their symbolizing function. The question is which qualities and which analytical attitude we should and can offer in analysis to help a child regain his or her capacity to symbolize, irrespective of how poorly developed or blocked this capacity may be. In contrast to Jung and some Jungians, the author argues that although the transcendent function is a 'natural process' and hence archetypally grounded as Jung maintained, the transcendent function does not work spontaneously. Rather it requires a matrix based on the child's earliest relationship, which can later be re-enacted in treatment. Jung's general concept of a 'symbolic attitude' can be complemented and focused in a specific way through the use of Bion's concept of 'reverie', which contributes in a fundamental way to symbol formation within the transference/countertransference. This idea is illustrated by clinical material from a nine-year-old boy who suffered from a severe congenital intestinal disease and was blocked in his capacity to symbolize. From the perspective of treatment technique, the author shows how the drawing of 'comic book' narratives in a reciprocal exchange was brought into the treatment. The drawings evolved in a way that he understood as a modified form of active imagination with children. The drawing process helped the boy gradually to develop a symbolic space in the therapy and to contain a psychic space in his mind.     

Changing One’s Mind on Moral Matters

Contemporary moral philosophy assumes an account of what it means to legitimately change one’s mind in ethics, and I wish to challenge this account by enlarging the category of the legitimate. I am just as eager to avoid illegitimate mind-changing brought on by deceit or brainwashing, but I claim that legitimacy should be defined in terms of transparency of method. A social reformer should not be embarrassed to admit that he acquired many beliefs about justice while reading Dickens. As such, appeals to the heart and the imagination are just as legitimate, within limits, as appeals to the mind; and showing can be as legitimate as telling. To demonstrate this, I consider the example of a vegetarian trying to ‘convert’ a carnivore. I then ask what it means when the carnivore claims to have been previously mistaken.     

Imagination after neurological losses of movement and sensation: The experience of spinal cord injury

To what extent is imagination dependent on embodied experience? In attempting to answer such questions I consider the experiences of those who have to come to terms with altered neurological function, namely those with spinal cord injury at the neck. These people have each lost all sensation and movement below the neck. How might these new ways of living affect their imagination?     

THE CRY FOR THE OTHER: THE BIOCULTURAL WOMB OF HUMAN DEVELOPMENT

Abstract. The human experience of meaning-making lies at the roots of consciousness, creativity, and religious faith. It arises from the basic experience of separation from a loved object, suffered by all mammals, and, in general terms, from the experienced gap between ourselves and our environment. We fill the gap with transitional objects and symbols that reassure us of basic continuity in ourselves and in the world. These objects and symbols also serve the neurognostic function of demonstrating what the world is like. Thus, humanity lives by faith, as manifested in its pattern-making capacity, and not by literal sight.     

音乐欣赏过程中三至十岁儿童的情绪判断与想象发展

研究不同年龄儿童音乐欣赏后的情绪判断及想象,结果表明：儿童对喜悦、悲伤两种艺术情绪判断正确率呈极显著差异,学前儿童情绪判断正确性喜悦大大高于悲伤。进入小学学习后的儿童对悲伤情绪判断正确率迅速提高。儿童想象指数随年龄缓慢增加。情绪正确判断人数与产生想象人数呈显著相关。