On questioning being: Foucault’s Heideggerian turn

Attempts to resolve the question of Foucault’s relationship to Heidegger usually look for points of substantive correlation between them: the coincidence of being and power, the meaning of truth, technology, ethics, and so on. Taking seriously Foucault’s claim in his final interview that he uses Heidegger as an ‘instrument of thought’, this paper looks for a correlation in practice. The argument focuses on a structural isomorphism between Heidegger’s concept of the fourfold event (Ereignis) of being and later Foucault’s critique of ‘problematization’ (problématique). This isomorphism, I argue, indicates a covert philosophical confrontation between Foucault and Heidegger, which was determinative for Foucault in the period of the turn to ethics (1976–84). This is a confrontation over the meaning of the ‘event of thought’. Such an interpretation not only permits a literal reading of Foucault’s comments regarding Heidegger in his final interview, but also casts the developments in Foucault’s later work in a fascinating new light. Foucault’s critique of problematization, on this view, is founded in an historicized version of Heideggerian ‘other’ thinking, and pivots on a ontologically tempered enactment of the Heideggerian turn (Kehre).     

A study of posttraumatic spiritual transformation and forgiveness among victims of significant interpersonal offences

Forgiveness and spiritual transformation, both gain and decline, may follow being victimised. The purpose of this study was to investigate the role of forgiveness in posttraumatic spiritual transformation following interpersonal offences. One hundred forty-six participants who had been “significantly wronged” by another person completed measures of event-related distress, forgiveness, and spiritual transformation. Results showed that spiritual growth was positively related to the personal importance of religion. Event-related distress and unforgiveness were positively correlated with spiritual decline. Regression analyses revealed that forgiveness did not uniquely account for a significant amount of the variance in spiritual growth after controlling for demographic variables, religious and spiritual importance, and event-related distress. Rather, religious and spiritual importance accounted for a significant amount of variance in spiritual growth. Unforgiveness uniquely predicted spiritual decline. This study suggests a complex relationship between spiritual transformation and forgiveness. Results are discussed within the context of implications for clinicians and researchers alike.     

用原创精神讲好中医药故事

以往的科学或哲学阐释并没有使中医药摆脱为其合理性辩解的“被动”局面,而建立以故事阐释原创的新视野,有助于培育中医原创思维,促进中医药的“文化转型”及其发展,并由此能够真正转变政府决策的心态,引导整个行业通过发挥原创精神开创中医药事业发展的新局面.     

Exploring Enactive Realism

Abstract

The paper considers the success of enactive realism about perception; the theory that perceivers gain direct access to the mind-independent physical world through their exercise of sensorimotor skills and understanding. I argue that while it is plausible that the possession of some forms of knowledge, conceptual or practical, may enable perceptual contact with the environment, the role of sensorimotor mastery is not as pervasive as the enactive realist proposes. Non-veridical perception, furthermore, cannot be captured adequately by enactivist resources under a disjunctivist framework.     

Roles of Visual Information for Control of Reaching Movements in Children

Poststroke hemiparetic individuals (n = 9) and a control group (n = 9) completed a frequency-scaled circle-drawing task in unimanual and bimanual conditions. Measures of intralimb spatial and temporal task accuracy and interlimb coordination parameters were analyzed. Significant reductions in task performance were seen in both limbs of the patients and controls with the introduction of bimanual movement. Spatial performance parameters suggested that the 2 groups focused on different hands during bimanual conditions. In the controls, interlimb coordination variables indicated predictable hand dominance effects, whereas in the patient group, dominance was influenced by the side of impairment and prior handedness of the individual. Therefore, in this particular bimanual task, performance improvements in the hemiplegic side could not be elicited. Intrinsic coupling asymmetries between the hands can be altered by unilateral motor deficits.     

Work and Rest Variables in the Acquisition of Psychomotor Tracking Skill

College students (75 men, 75 women) matched in preliminary performance of 100 sec on the rotary pursuit apparatus were randomly assigned to five experimental groups. Their work/rest ratios, measured in seconds, were: 20/20, 30/30, 60/60, 90/90,120/120. All subjects received 30 min of total practice time after the matching trial. There was a significant practice effect and a significant practice x conditions interaction, but no main effect due to the cycles’ length or number. The decay rate of reactive inhibition (lr) is probably independent of its prior growth level; hence postrest residual lr is proportional to prerest accumulation. Partly because they generated lr in hypothetically greater amounts, women were significantly less proficient on the average than men, and sex interacted with practice. Although males had higher initial and final levels of ability than females, the two sexes’ acquisition curves showed the same rate parameters in our mathematical model.     

On psychic elements in a case of autistoid perversion

The paper explores the formation of psychic elements from an epistemological point of view, drawing on the work of Bion to examine a clinical case of autistoid perversion. Distinguishing the qualification of psychic elements from the realization of pre‐conceptions, the paper argues that psychical elements are constituted through a mutually shared experience of presence, and so they should be understood in a paradoxical way – through being‐O and transformations into K. These ideas are explored via a clinical case concerning a patient with an autistoid–perverse organization. The patient had been denied any bodily contact with her parents during her first year of life due to an infection; in later life she exhibited an autistoid coprophilic perversion. During the course of her treatment, as it became possible to break down the autistoid organization, the nameless contents surfaced in a mutually shared experience of presence. The analyst was able to hold on to their meaning, which was unavailable to the patient. The absent analyst, however, turned into the mother who ‘put the child down’ and was experienced by the patient as a suicidal threat. In being‐O, the analyst was able to endure the paradox of being the one who ‘put her down’ in order not to put her down; the paradox of being‐O functioned as a container for the destructive objectal dimension of the state of ‘being put down’.     

Soul pain and the therapeutic use of ritual

Abstract

This paper will explore the relationship between ritual and transformation. It will show how a therapist and a monk work together to create sacred spaces in which individuals can experience transformation of and through their personal histories, linking their past, present and future to address their soul pain through ritual.

It is illustrated with case studies which will demonstrate the phases of ritual work which are collectively important as part of the psycho-dynamic therapeutic process.     

Inviting perspective transformation: Sexual history awareness for professional formation

How do we deal with our own sexuality as teachers and as learners in the classroom? As a seminary professor in a mainline Christian context, I find that discussing sexuality increases student discomfort levels by threatening to raise questions about the connections between morality, behavior, and bodies of those in the room – questions we have been culturally trained to avoid. In order to decrease discomfort, many instructors approach sexuality only as content‐based subject matter. Particularly for ministry students, this approach can be a disservice to their discernment process and preparation for future ministry contexts, especially for those in turmoil regarding sexuality‐related issues. By explicitly engaging how personal experience and cultural contexts shape our sexuality, pedagogical models can promote critical self‐reflection and seek perspective transformation, not values change, as a resource for professional sexual ethics training in ministry.