Prophecy Without Contempt: Metaphors,Imagination, and Evaluative Criteria

While greatly appreciative of Kaveny's important study of a neglected form of religious/moral discourse in the public square, this essay critically examines her metaphors for prophetic indictments and finds the metaphor of moral chemotherapy particularly problematic and the metaphor of warfare, connected with the just‐war tradition, more promising. It stresses the difficulty, if not the impossibility, of avoiding contempt in prophetic indictments, as Kaveny conceives them, and finds her proposed solutions to this problem—standing with the people and expressing empathy and compassion toward them—inadequate to the task. It further argues that attending to prophetic imagination, in addition to prophetic denunciation, can broaden the scope of practical deliberation and, at the same time, increase possible prophetic contributions to moral and political discourse.     

A Funny Thing Happened on the Way Through the Sermon

Abstract :  The purpose of this article is to give thought to the listener as co-creator of meaning with the preacher during the sermon event. The underlying conviction of the author is that preachers and listeners have always been co-creators but have not been recognized as such. The author sketches the history of the task of preaching as a movement from getting something said to getting something heard , and suggests that, building on this, preaching can now be viewed as getting something created . Finally, the qualities of humility, imagination , and a "catalytic consciousness" are seen as essential for any preacher willing to take up this task.     

The Underlying Architecture of the Creative Worlds of Children: Young Persons from the UK and China Unwittingly Generate More Concepts that Violate Ontological Category Structure Than Do Older Adults During an Exemplar‐Generation Task

Is our cognition the underlying architecture of the recurrent and pan‐cultural imaginative ideas of children and adolescents? Recent cross‐cultural studies show that children and adolescents recall proportionally more creative, counterintuitive concepts than older adults. One outstanding concern is that cultural transmission is also constrained by how concepts emerge into culture. Hence, a broad sample of age demographics in UK and China (10–58 years; N = 90) participated in an exemplar‐generation task where participants assembled statements exemplifying conceptual categories of positive and negative emotion, imagery, humor, and inferential potential. Multiple regression analysis considering counterintuitiveness and age revealed young persons generated significantly more imaginative, counterintuitive ideas than older adults, in both UK and China groups. This cross‐cultural support for an underlying cognitive architecture of human creativity builds on Ward's (1994) research on structured imagination.     

From active imagination to active life: at the roots of Jungian social activism

Our traditional Western worldview is often unconsciously based on a polarized, dichotomous perspective. However, many of Jung's ideas hint at a deep interrelation between opposites, such as inside and outside, which are, as the principle of synchronicity shows, rooted in a conceptualization of psyche and matter conceived as intertwined. Another pair of philosophical concepts, traditionally considered as opposites, needs further investigation: that between imagination and reality. If we are lucky in our daily practice as analysts, we can use imagination as a powerful tool to help people discover themselves as individuals and to get in deeper, more lively and responsible touch with reality. This paper explores the difference that Jung outlined between ‘active imagination’ and ‘passive fantasies’, and the transformative power of taking an active part in what imaginatively happens – he called it ‘active participation’ – rather than being passively overwhelmed by invasive fantasies. It is argued that it makes a great difference whether we become the actors and not just the spectators of our lives, and this is linked with the core of the individuation process in which, if individuals discover their particular place and meaning in the universe, they can live an ‘active life’, playing a heartfelt and responsible role in the collective world to which they belong. These ideas are at the heart of Jung's work, and they represent one of the roots of Jungian social activism.     

APPLIED MYSTICISM: A DRUG‐ENABLED VISIONARY EXPERIENCE AGAINST MORAL BLINDNESS

Intellectuals such as William James and Aldous Huxley have thought it possible to develop a technique to apply to this world the mystical‐type insights gained during drug‐enabled experiences. Particularly, Huxley claimed that the visionary experience triggered by psychedelics could help us rethink our relationship with technology and promote a much‐needed cultural change. In this article, we explore this hypothesis. To do so, we build a philosophical framework based on Günther Anders's philosophy of technique, presenting human beings as morally blind when facing technological development. Mystical experiences are then proposed as a means to improve our moral faculties—and psychedelic drugs as tools to enable them. We finally explore the empirical feasibility of such a hypothesis by thoroughly reviewing the recent scientific literature on the nature of the psychedelic experience, concluding that the long‐term effects in the personality domain openness and in nature relatedness point to the emergence of a morally improved agent, thus providing substance to an application of mysticism.     

“Scattered In Times”

Climate change is a temporally fragmented phenomenon: the causes and effects at work are dispersed over a remarkably long time period. Climate change exceeds human ability to forecast and quantify its effects in time. This creates serious epistemic, moral, and psychological difficulties and poses challenges to generating adequate ethical responses. Augustine’s understanding of time as a measure of imagination emphasizes the way in which human beings actively shape their sense of time. He sees “looking forward” in time as a matter of spiritual vocation that collects the self out of dispersion and connects to a transgenerational collective. A notable example of how this “looking forward” may be practiced is singing the Psalms. The Augustinian “temporal imagination” links the imaginative, affective, moral, and vocational dimensions of measuring time. This offers some preliminary avenues for reimagining a sense of time responsive to climate change’s temporal fragmentation.     

Where does it come from? Collaborative emergence in creative work practices

This article presents a case in which analytical tools coming from the tradition of distributed cognition are able to account for what has been defined collaborative emergence (Sawyer & DeZutter, 2009; Sawyer 2012) in creative practices. With this article, we aim to contribute to the debate of distributed creativity by discussing an empirical case of collaborative emergence and providing the analytical tools able to account for its analysis. Introducing the concept of a creative network of interactions, we stress the importance of selecting, describing, and analysing the interactions that give rise to the collaborative emergence in creative work. Introducing the concept of collective creative imagination, we account for the collective emergence of the scene. We suggest that collaborative emergence is the result of a process of collective coordination and improvisation, emerging from moment-to-moment contingency in collective cognition and imagination. The new unpredictable outcome does not emerge from a sudden singular intuition avulsed from the environment, but it is the result of several coordinated steps made by the participants.     

CHANGING THE PAST: RETROCAUSALITY AND NARRATIVE CONSTRUCTION

Abstract: This article is a reply to Jeanne Peijnenburg's argument for retrocausality in “Shaping Your Own Life.” Although it is perfectly possible to make sense of the way Peijnenburg deals with the subject of changing the past, there is no need to think this implies retrocausality.     

Pupillometric decoding of high-level musical imagery

Humans report imagining sound where no physical sound is present: we replay conversations, practice speeches, and “hear” music all within the confines of our minds. Research has identified neural substrates underlying auditory imagery; yet deciphering its explicit contents has been elusive. Here we present a novel pupillometric method for decoding what individuals hear “inside their heads”. Independent of light, pupils dilate and constrict in response to noradrenergic activity. Hence, stimuli evoking unique and reliable patterns of attention and arousal even when imagined should concurrently produce identifiable patterns of pupil-size dynamics (PSDs). Participants listened to and then silently imagined music while eye-tracked. Using machine learning algorithms, we decoded the imagined songs within- and across-participants following classifier-training on PSDs collected during both imagination and perception. Echoing findings in vision, cross-domain decoding accuracy increased with imagery strength. These data suggest that light-independent PSDs are a neural signature sensitive enough to decode imagination.