Les auteurs de cet article interrogent le meurtre conjugal à la lumière de la psychologie clinique, selon le référentiel psychanalytique. À partir d’un cas clinique, ils montrent en quoi la scène conjugale apparaît comme un autre lieu de répétition de l’expérience traumatique. Plus précisément, ils discutent l’hypothèse selon laquelle la violence et le meurtre conjugal constituent une tentative de réappropriation subjective des expériences traumatiques familiales. Les résultats de leur analyse permettent de confirmer cette hypothèse et d’apporter de nouvelles pistes de (...) réflexion pour la recherche. (shrink)

Together, their work signals a new direction in the field and offers refreshingly original insights into a broad spectrum of texts.

This paper argues that there were women involved with philosophy on a fairly constant basis throughout Greek antiquity. It does so by tracing the lives and where extant the writings of these women. However, since the sources, both ancient and modern, from which we derive our knowledge about these women are so sexist and easily distort our view of these women and their accomplishments, the paper also discusses the manner in which their histories come down to us as well as (...) the histories themselves. It discusses in detail the following women: the Pythagorean women philosophers of the 6th and 5th centuries B.C., Aspasia and Diotima of the 5th century B.C., Arete, Hipparchia, Pamphile and the women Epicureans-all from the 4th century B.C. the five logician daughters of a famous Stoic philosopher of the 3rd century B.C., and finally Hypatia who lived in the 4th century A.D. (shrink)

Feminist critiques of science are widely dispersed and often quite inaccessible as a body of literature. We describe briefly some of the influences evident in this literature and identify several key themes which are central to current debates. This is the introduction to a bibliography of general critiques of science, described as the “core literature,” and a selection of feminist critiques of biology. Our objective has been to identify those analyses which raise reflexive (epistemological and methodological) questions about the status (...) of scientific knowledge and practice, both in general terms and in relation to biological research. We have abstracted these listings from a body of material compiled by members of the research project, “Philosophical Feminism: The Critiques of Science,” which covers a range of discipline-specific critiques beyond biology, as well as the more general philosophical critiques which constitute the core of the present bibliography. (shrink)

In India, God can be female. The goddesses of Hinduism and Buddhism represent the largest extant collection of living goddesses anywhere on the planet. Feminists in the West often draw upon South Asian goddesses as theological resources in the contemporary rediscovery of the Goddess. Yet, these goddesses are products of a male supremacist society. What is the impact of powerful female deities--their images, projections, textuality, and history--on the social standing and psychological health of women? Do they empower women, or serve (...) the interests of patriarchal culture? Is the Goddess a Feminist? looks at the goddesses of South Asia to address these questions directly. Not a book about a single goddess or even about a variety of South Asian goddesses, the volume raises questions about images of deities as symbols and the ways in which they function. Contributors discuss contemporary Indian women who have embraced goddesses as spiritually and socially liberating, as well as the seeming contradictions between the power of Indian goddesses and the lives of Indian women. They also explore such topics as the element of male desire in the embodiment of female deities, the question of who speaks for the goddesses, and the politics and theology of Western feminist use of Hindu and Buddhist goddesses as models for their feminist reflections. (shrink)

In Being and Nothingness Jean-Paul Sartre contends that the self's fundamental relation with the other is one of inescapable conflict. I argue that the research of the last few decades on the ability of infants - even newborns - to imitate the facial expressions and gestures of adults provides counter-evidence to Sartre's claim. Sartre is not wrong that the look of the other may be a source of self-alienation, but that is not how it functions in the first instance. An (...) earlier and more primary form of looking with and at the other is a source of self-discovery. In early imitation, the infant and adult each see the other not as objects of experience but as subjects of action. Such looking is necessary for the infant to realize its own potential as a self-conscious, goal-directed subject of perception and action. (shrink)

Paper edition (0492-7), $24.95. (RC) An anthology of both original and reprinted essays on the work of philosopher Justus Buchler (b. 1914), intended not as a festschrift but as a study in ordinal metaphysics for philosophers and scholars.

This paper argues that the force and weaknesses of Thomas Nagel’s arguments against psychophysical reductionism can be felt more fully when held up to the defense of a similar view in Jean-Paul Sartre’s Being and Nothingness. What follows for both from their shared rejection of psychophysical reductionism is a defense of the claim that an objective conception of subjective reality is necessarily incomplete. I examine each one’s defense of this claim. However, although they both claim an objective conception of subjectivity (...) will be incomplete, they do think we have some ability to form such a conception and I examine next the quite different ways in which Nagel and Sartre relate this ability to our use of language. The last sections of the paper discuss each philosopher’s belief that although the tension between the objective and the subjective is irreconcilable, humans continue to desire such reconciliation, i.e., they desire to be God. (shrink)

Although Sartre rejects a certain kind of idealism in "Truth and Existence", I argue that a commitment to a kind of transcendental idealism remains. I explore the expression of this idealism in "Truth and Existence" and how it enhances an idealist tradition which begins with Kant. More importantly, I examine Sartre's divergence from Kantian idealism and his blending of pragmatism with idealism, in a way most similar to Wittgenstein's. Unlike Wittgenstein's idealism, however, Sartre's idealism, I argue, brings him dangerously close (...) to solipsism and creates for his theory of truth a serious problem of cognitive splintering. (shrink)

The central tenet in the ontology Sartre describes and seeks to defend in Being and Nothingness is that being divides into the for-itself and the in-itself. Self-consciousness characterizes being-for-itself and distinguishes it from being-in-itself. What it means for a being to exist for itself is that it is self-conscious. How Sartre characterizes self-consciousness in Being and Nothingness is, however, a question that remains to be asked. There is no simple answer to this question. For Sartre, there are really several levels (...) of self-consciousness: the self-consciousness of consciousness at the pre-reflective level, at the level of reflection and at the level of being-for-others. There is a profound difference between the self-consciousness of being-for-others and impure reflection, on the one hand, and the self-consciousness of reflection and pre-reflective consciousness, on the other. With being-for-others and impure reflection, self-consciousness involves the attempt to grasp the self as an object for consciousness. Although the nature of this attempt and the reasons for its ultimate failure differ at each level, these levels are bound together by a common sense of self-consciousness as a consciousness of the self as an object. (shrink)

Hartkopf’s monograph promises by virtue of its title to be a critical evaluation of both the continuity and discontinuity in Hegel’s thinking as he joins Schelling in Jena and publishes in 1801 his Differenz des Fichteschen und Schellingschen Systems der Philosophie. His question is to what extent the dialectical aspects of the Differenzschrift “are related to the dialectical traits already available in Hegel’s Frankfurt fragments as consequences or further developments, or whether these are inspired or even definitively co-determined by Schelling’s (...) dialectic, which is already clearly further developed, especially his concept of identity which is in the making” Together the title and the question Hartkopf claims to be addressing lead us to expect a study of the Differenzschrift which extends and is comparable to Dilthey’s Die Jugendgeschichte Hegels. This is misleading. What we have instead, as the series title correctly indicates, is part of an ongoing study of the development of “modern dialectic.”. (shrink)

A popular approach to defining fictive utterance says that, necessarily, it is intended to produce imagining. I shall argue that this is not falsified by the fact that some fictive utterances are intended to be believed, or are non-accidentally true. That this is so becomes apparent given a proper understanding of the relation of what one imagines to one's belief set. In light of this understanding, I shall then argue that being intended to produce imagining is sufficient for fictive utterance (...) as well. (shrink)

This book explores how shamanic Daoist practices help cultivate the skills of an elicitive peaceworker. Author Kathleen McGoey uses embodied writing to describe her direct experiences with qigong and other meditation forms, and to explain the creation of inner peace that ultimately extends far beyond the individual. A trans-rational understanding of peace weaves together transpersonal interpretations of intuition with ancient Daoist wisdom. By relating the outcomes of such approaches to real world conflict transformation, McGoey proposes a practical personal consciousness (...) that strives for harmony with our's and others' environments. (Series: Masters of Peace - Vol. 9). (shrink)

As philosophers of mind we seem to hold in common no very clear view about the relevance that work in psychology or the neurosciences may or may not have to our own favourite questions—even if we call the subject ‘philosophical psychology’. For example, in the literature we find articles on pain some of which do, some of which don't, rely more or less heavily on, for example, the work of Melzack and Wall; the puzzle cases used so extensively in discussions (...) of personal identity are drawn sometimes from the pleasant exercise of scientific fantasy, at times from surprising reports of scientific fact; and there are those who deny, as well as those who affirm, the importance of the discovery of rapid-eye-movement sleep to the philosophical treatment of dreaming. A general account of the relation between scientific, and philosophical, psychology is long overdue and of the first importance. Here I shall limit myself to just one area where the two seem to connect, discussing one type of neuropsychological research and its relevance to questions in the philosophy of mind and the philosophy of psychology. (shrink)

Paul Ricoeur has been hailed as one of the most important thinkers of the century. _Oneself as Another,_ the clearest account of his "philosophical ethics," substantiates this position and lays the groundwork for a metaphysics of morals. Focusing on the concept of personal identity, Ricoeur develops a hermeneutics of the self that charts its epistemological path and ontological status.

In this paper, I outline the cumulative network model of the self. This model articulates the self as relational, recognizing social relations as constitutive of the self. The theory arises out of concerns about the individualistic paradigms of two main frameworks in the analytic philosophical literature on personal identity, namely, the psychological and the animalist approaches to personhood and is explicitly inspired by feminist theories on relational autonomy and self. I argue that “relationality” is not only social, but that the (...) self is relational throughout, psychologically, physically, biologically, culturally, semantically, as well as socially. Hence, the self is a network of relations. The model also aims to recognize that temporality or historicity is constitutive of the self, that the self is a process, not a static three-dimensional thing. Hence, the self is a cumulative network. (shrink)

Bringing together cutting-edge research from psychology and neuroscience, Kathleen Taylor puts the brain back into brainwashing and shows why understanding this mysterious phenomenon is vitally relevant in the twenty-first century.

I am extremely grateful to all commentators for such patient, generous, and stimulating contributions. What follows are some thoughts to enrich the conversation, but these are by no means intended to be definitive answers to the worries they have raised.

The vast changes in family life have often been blamed for declining morality and unhappy children. Drawing upon pioneering research with the children of the gender revolution, Kathleen Gerson reveals that it is not a lack of family values, but rigid social and economic forces that make it difficult to live out those values. The Unfinished Revolution makes clear recommendations for a new flexibility at work and at home that benefits families, encourages a thriving economy, and helps women and (...) men integrate love and work. (shrink)

The burden of this article is that although the idea of `the self'which Galen Strawson decribes in his target article is initially very attractive, it eventually doesn't work. There is a lot of competition for a `pole position'notion -- `human', `person', psuche, `soul', even `sake'-- and the idea of `self'does not seem to deserve the prize. What Strawson wants to do with the notion of a `self'can be done equally well, and more economically, by the first-person pronoun. A question raised (...) repeatedly is: `What is a self worth wanting?'Perhaps the greatest area of disagreement with Strawson's article is with his idea that `the self'needs to have little or nothing to do with time-related plans and emotions: guilt and remorse; pride; hope and expectation; career choices... even such apparently mundane things as pension-plans -- in fact, any long-term forward- or backward-looking psychological phenomena. The question of realism is pressed. (shrink)

Nietzsche's Zarathustra is a guide through the convoluted territory of Nietzsche's Thus Spoke Zarathustra. It shows the philosophical significance of the fictional format as a means to simultaneously propose alternatives to traditional dogmas within the Western tradition and reveal the danger of mistaking doctrinal formulations for living philosophical insight.

With his writings on phenomenology, psychoanalysis, Marxism, ideology, and religion, Paul Ricoeur has single-handedly redefined and revitalized the hermeneutic tradition. _From Text to Action_ is an essential companion to the now classic _The Conflict of Interpretations._ Here, Ricoeur continues and extends his project of constructing a general theory of interpretation, positioning his work in relation to its own philosophical background: Hegel, Husserl, Gadamer, and Weber. He also responds to contemporary figures like K.O. Apel and Jürgen Habermas, connecting his own theorization (...) of ideology to their version of ideology critique. (shrink)

According to Objectivist David Kelley, financier Michael Milken has done more for mankind than humanitarian Mother Teresa. Working from this statement, Then Athena Said examines Objectivism, a philosophy founded by Ayn Rand, and ultimately concludes, in opposition to essential claims of Objectivism, that other people are a fundamental part of reality. Relying, in part, upon economic theory, decision theory under uncertainty, and game theory, Then Athena Said examines unilateral transfers—including charity, childrearing, bequests, retribution, gifts, favors, forgiveness, and various infringements against (...) persons or property—within the Objectivist framework. (shrink)

A fresh look at the often-censured but imperfectly understood traditions of Utilitarianism and political economy in relation to Victorian literature and culture. Setting the writings of Bentham, Smith, Malthus, Mill, Dickens, Carlyle, Trollope, Eliot, Gaskell, and Tagore in historical context, Blake widens awareness of commonalities across the age.

From our first social bonding as infants to the funeral rites that mark our passing, music plays an important role in our lives, bringing us closer to one another. In _The Music between Us_, philosopher Kathleen Marie Higgins investigates this role, examining the features of human perception that enable music’s uncanny ability to provoke, despite its myriad forms across continents and throughout centuries, the sense of a shared human experience. Drawing on disciplines such as philosophy, psychology, musicology, linguistics, and (...) anthropology, Higgins’s richly researched study showcases the ways music is used in rituals, education, work, healing, and as a source of security and—perhaps most importantly—joy. By participating so integrally in such meaningful facets of society, Higgins argues, music situates itself as one of the most fundamental bridges between people, a truly cross-cultural form of communication that can create solidarity across political divides. Moving beyond the well-worn takes on music’s universality, _The Music between Us_ provides a new understanding of what it means to be musical and, in turn, human. (shrink)

Authors Kathleen A. Staudt and William G. Weaver argue that political science as a discipline is operating well under full intellectual capacity because connections have not been made with women, gender, or feminist analysis. Staudt and Weaver thoroughly examine the discipline, incorporating analysis of the six relatively autonomous subfields that define political science - political theory, American politics, comparative politics, international relations, public law, and public administration. Employing Rounaq Johan's integrative-transformative framework, Staudt and Weaver's study reaches beyond U.S. boundaries (...) into comparative and international studies, connecting political science to other social sciences and humanities disciplines and identifying bridge points that can rejuvenate the mainstream of political science, which the authors view as narrow and constricted. Staudt and Weaver document their judgment persuasively. They effectively combine in-depth analysis with original, substantive empirical data culled from mainstream journals, questionnaire responses, syllabi, and textbooks. (shrink)