How imagination enriches ethics, devotion and Christian theology.

This paper argues for a reading of Michel Foucault’s works that draws on an expansive concept of normativity and places Foucault’s project in a broader framework. It is argued that the distinction between the normative and the non-normative fails to grasp what is most significant in Foucault’s work. This distinction should be replaced by a broader understanding of normativity permeating all social practices. However, in order to retain the sound intuition of two distinct moments within critical thought, this broader understanding (...) must be complemented with a view of the entwined perspectives of participant and observer, both thoroughly permeated by normativity. However, there is a tension between these perspectives which both Foucault and critics such as Jürgen Habermas recognise as intensified in modernity. This intensification is manifest as instability, an ever-present possibility of shifting between perspectives that seems to demand resolution. Taking the fundamental norm motivating Foucault’s work as “the undefined work of freedom” the paper considers how this norm guides Foucault’s work by affirming this play of perspectives or “revolving door of rationality” in a way that marks a fundamental difference from his critics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Men Astutely Trained: A History of the Jesuits in the American Cen· tury. By PETER McDONOUGH. New York: Free Press, 1992. xxi +616 pp. $24.95. Last summer in Paris, sitting at one of the sidewalk tables that line the Boulevard S. Germain, a young Jesuit priest just finishing his doc· toral studies narrated some of the horror stories associated these days with " the joh market." Having (...) suffered through my own variation on that theme, I could only share with him the results of my own experi· ence. This novelty in the Jesuit stance provides Peter McDonough with a major theme in his narrative, for he describes the change in the So· ciety " from a rule-governed hierarchy to a role-driven network " (p. 459). He locates this transition in what he calls " the American century," roughly from 1900 to 1965. McDonough's study, an exciting and profitable read, traces the shift from Aquinas to the Age of Aquarius. Especially for an extern (i.e. a non-Jesuit), he has taken on a formidable challenge. Generally well received by the Jesuits, Men Astutely Trained tells how American Catholicism moved from an immigrant church to an upwardly mobile society. In the shifting loyalties, aggravated by the Second Vatican Council, Jesuits and their institutions felt the crunch. Since this innovation, loosely identified with " the democratization of culture," has precipitated the Society of Jesus "into the most serious crisis in its history " (p. xiv), McDonough must do a counterpoint he· tween the inner life and its external expressions. So the saga gains both breadth and depth. Without denigrating the accomplishment, at once earnest and literate, I want to take issue with the hook. As one of my colleagues taught me many years ago, we cannot stimulate discourse if everybody is con· tinually agreeing. First then, I want to comment on the flawed methodology. Next, I will say something about its thesis and conclude with a few reflections on "modernity." For Jesuits of my generation, the work of Malinowski proved normative. The anthropologist spent ten years among the natives who in· habited the Trobriand Islands in Melanesia. It apparently took that long for him to understand the stories and symbols, their myths and rituals. When he put his encyclopedia together, he could describe their institutions and social structures. In short, he worked from the inside out. McDonough, on the other hand, works from the outside in. In my 711 712 BOOK REVIEWS opinion, this represents a major failing in methodology. Two consequences flow from this deficiency. The author is never able to relate the works of the Society to the principal texts of the Society. The Spiritual Exercises, for example, does not rate even a mention. The Constitutions merits a fleeting reference on p. 160. St. Ignatius himself does not appear. Divorced as he is from the principal experience of Jesuits, our author cannot provide an adequate understanding for any of their priorities. This awareness makes his claim to present "the inside of the Society of Jesus" (p. 462) somewhat pretentious. Because he does not have the interior life in focus, many of the readings strike me as unnecessarily cluttered. He has yet to recognize the validity of John Stuart Mill's principle, "No man's synthesis can be greater than his analysis." While he has not left out three-fourths the data, perhaps he has neglected one-half. Secondly, he does not acknowledge Jesuits principally as churchmen. Instead, he makes us look like an acephalous torso. The church-con· nection reveals a major dimension to understanding the Society's coherence and institutions. It does not occur to the author that Jesuit priests are also bound to the universal discipline of the Church as found, for example, in the Codex Juris Canonici (1917). According to the Pio-Benedictine Code, all priests (and not just Jesuits) are expected to recite the breviary, to stay away from politics, and to avoid all "spectacles" including baseball games. Moreover, it is not entirely true to say that Jesuits acted independently of local bishops. Jesuits were able to establish their schools precisely because the local bishop invited them and encouraged the work. The ecclesial dimension becomes especially... (shrink)

This is the first book to focus on science as a social institution based on a comprehensive analysis of the thought of Foucault and Habermas. A key aspect of this book is its standpoint which critiques science, whilst simultaneously interrogating philosophical critique which must in a certain sense accommodate science, and its effect on modernity.