It's Just a Little Too Human: Questions of Vocation

SUMMARY

Among youth workers who experience moments of not-knowing what to do, many often describe their thoughts and reactions to the phenomenon in vocational and existential terms. They ask what right they have to work in the helping professions if they find themselves simply unable to be helpful. In many cases, the vocational crises following experiences of not-knowing contribute to burnout and youth workers' decisions to leave the field altogether. This chapter describes the fourth of five themes associated with youth workers' experiences of not knowing what to do: questions of vocation. In addition to presenting the dominant theme, this chapter discusses the three variations on it, as described by youth worker participants: (a) What am I supposed to do? (b) Who am I to deal with this? and (c) Maybe the problem is me.     

If Theory and Practice Were the Same,Then What? A New Approach to Designing Professional Education

Professional education has for decades been based on the premise that theory and practice are dichotomous, and that somehow a way must be found to enable professional practitioners to translate theory (the knowledge they acquire) into practice (what they actually do). The article examines the relationship between theory and practice, contending that theory and practice are the same, and proposes a model of professional education based on this premise. Based primarily on hermeneutic philosophy, a number of approaches to professional education are described that are quite different than those generally employed today.     

Towards a Grotesque Phenomenology of Ethical Eroticism

Abstract: Over the course of this article, the author argues that ethics and the erotic are interrelated. The author also contends that the way subjectivities are constructed has a strong impact on the development of the ethical and the erotic character of these same subjectivities. Against this backdrop, the author postulates that envisioning or creating oneself as a grotesque subject promises to facilitate one's own development into a moral and erotic human being by triggering a process of inner estrangement that enables one to recognize the otherness within oneself. This analysis is based mainly on Mikhail Bakhtin's grotesque as presented in his Rabelais and His World (1965). This self-introspection serves as the basis for an ethical eroticism through which one shall transform oneself into a fully fledged moral and sensual subject. In formulating this argument, the author draws on Simone de Beauvoir's own attempt to link the erotic to the ethical. As will be seen, the same principle that stands at the heart of a phenomenological ethics also steers the author's phenomenological conception of the erotic. The principle in question is carnal intersubjectivity-bodies that penetrate one another and merge, yet never lose themselves in the other's carnality. Put differently, they remain non-objectified subjects. The grotesque subject is presented as a figuration that helps shed light on the way the subject has been conceived by, above all, phenomenological and postmodern theorists. The author then explores some of the ethical ramifications of this conceptualization. Drawing on these insights, the author fashions an ethical eroticism that derives from a grotesque subjectivity.     

(Re)creating gender hierarchies within northern landscapes: a study of stories about nature and gender

This article examines how gender hierarchies are (re)created within the context of northern landscapes. We analyse data from fieldwork and interviews with middle-class female Russians having settled in a small town in northernmost Norway, most of them as marriage migrants. Inspired by the phenomenology of the body, feminist phenomenology and gender theory, the analysis shows how the participants talk about nature as ‘recreation’ and ‘poetry’, but also as a venue that is vital for (re)shaping their gendered identities. In particular, the Russian women talk about their strong, skilful outdoors Norwegian husbands as ‘experts’ in nature, and about themselves as ‘novices’. This ‘expert–novice’ relationship creates a hierarchical distinction between the Norwegian man and the Russian woman, but also attributes additional value to the equality-oriented, but in several cases neither highly educated nor highly paid, Norwegian husband. Through this ‘re-masculinisation’ of their Norwegian partners, the Russian women create a complementary, but subordinate space for themselves. The analysis reveals that our participants situate themselves in contrast to the Norwegian equality ideal while creating a room of their own where they can form a separate and unique Russian femininity. This illustrates how constructions of gender are interwoven in translocal ‘minoritising’ and ‘majoritising’ processes.     

Mapping Utopias: A Voyage to Placelessness

I have a map which indicates clearly and beyond any doubt the way to Utopia. I start the journey with a survival kit of paradigmatic egalities, noumenal legalities, and nervous ideals. However, the more I move into the uncartographied space, the more I realise that my survival kit is changing, to the point of becoming porous and permeable. The journey to Utopia is condensed to a log of phenomenological bracketing, where the immersion to the Lebenswelt equals the loss of oneself, and where the descent from the Transcendental to the Natural proves to be as meaningful as the escalating bracketing from the Natural to the Transcendental. The negation of Utopia (ou-topos) displaces not only my Utopia but also my egocentric quest for identity: the ‘I’ becomes ‘me’ before it vanishes, space becomes place, intentionality turns back to itself and retraces its path. The more I approach my destination, the more negation devours distance. When I finally arrive to the designated point, where, according to the map, lies Utopia, the only thing I discover is a map, identical to the one I hold, that indicates, clearly and beyond any doubt, the way to Utopia. This revised version was published online in July 2006 with corrections to the Cover Date.     

Aesthetic Negativity and Aisthetic Traits

Abstract

This article concerns the notion of aesthetic negativity, and related ideas regarding the autonomy of art. After giving some initial definitions and a brief historical sketch of these concepts, we will examine the definition proposed by arguably the greatest thinker of aesthetic negativity, Theodor Adorno, and its recent semiotic reconstruction in the work of Christoph Menke. This reconstruction configures aesthetic negativity and autonomy jointly as the capacity of artworks, and the experiences that they occasion; to processurally negate “automatic” modes of understanding. This account is then critiqued, and contrasted with views on aesthetic experience that stress its nonconceptual and asemiotic aspects, and the close affinity of this modality of experience with perceptual presence and affective intensity, with a clear reference to the phenomenological tradition. Some recent ideas about how semiotic and phenomenological theories regarding art can interact are then cited, and an undertheorized aspect of their connection introduced, which is the main original import of the article. This connection, which is furnished by the concept of aisthetic trait, is derived from psychoanalytic metapsychology, and is an example of how the meaning and presence effects of art can act not just in a competing synchronic fashion, but can morph into each other over time. A trait is a signifier-like perceptual remnant of a prior subjective experience of high intensity that provides a kind of ratification of the experience that endures within the life history of an individual. This is then shown to have relevance to the previous topics of aesthetic negativity and autonomy in terms of the way that the trait mechanism may bring to light important diachronic aspects of aesthetic experience that are currently absent in other accounts in the literature.     

The Political Vocation of Post-Metaphysical Hermeneutics: On Vattimo's Leftist Heideggerianism and Postmodern Socialism

Abstract

The paper examines the sense in which Gianni Vattimo's story of a long goodbye to modernity along with an interminable weakening of Being inaugurates a leftist philosophico-political project. The hermeneutics of "weak thought" is criticized for (a) its ambiguous concept of interpretation; (b) its way of integrating proceduralism in post-metaphysical philosophizing; and (c) the unhappy marriage it promotes between nihilism and emancipation. Finally, a philosophico-political version of hermeneutic ontology based on the idea of situated transcendence is suggested as an alternative to Vattimo's nihilistic socialism.     

是非之心如何知善知恶？——王阳明“良知”观念的感受与认知意涵

文章的写作主要有两个目的。第一,阐述狭义的良知--即是非之心--的不同意涵,以及它所支撑的道德框架。文章澄清了两种类型的良知：(1)作为道德判断之能力的良知;(2)作为道德知识和标准的天理良知。此外,文章也通过现象学的描述分析良知的不同特征,良知其它的特征将在另文讨论;如(3)作为道德动力的良知;(4)作为实践能力的良知。良知的这些面相为道德情感所贯穿。第二,在对良知特征的阐释中,文章对治儒家话语中关于良知天理所出现的两种理论问题。第一种理论将王阳明的良知观念看作对特定事件的固化认知,以及即时的反应。这种解读不能真正地认可良知扩展、反思、道德培养和制度革新之可能性。第二种理论将良知理解为不具有具体内容,而仅仅是抽象的本体。通过合理地理解,即从道德情感的视角来检视时,王阳明的良知学说既认可我们总是可以触及良知的具体内容,又提供了深化与培养的可能性。     

Taking It Out on the Body? A Phenomenological Study of Young Adults’ Gendered Experiences of Depression and Antidepressant Use

In this article, we use in-depth interviews with young adults in Sweden to explore the gendered and embodied experiences of depression and antidepressant use. Building upon previous phenomenological research, we analyse being depressed and on antidepressants as altered embodied states, in which corporealization—experiencing the body as a material object—is central. Feminist interventions by Toril Moi and Iris Marion Young inform our analysis of embodiment as gendered. The bodily facets of depression include the weight of the anxious body in crying and not sleeping, as well as the weakened or distorted relationship between body, mind and world in brooding thoughts and hopelessness. These experiences of corporealization are not expressed in gendered terms but, when acted out in depression, they do appear to be gendered. The female body becomes “the first battleground”—as the socially endorsed object upon which to act destructively. In contrast, male behaviour is not expressed as self-destructive, but projects in the world are emphasized at the cost of (bodily) well-being. Although antidepressants lift the corporeal weight of anxiety and low mood, they install a new, and in some respects more profound, corporealization of the body. This is expressed as feeling and caring less and being like a thing or machine. It can be understood in terms of an increased distance from the world—not articulated in gendered terms. As a way of existing in the world, the medicated state bears strong similarities to the depressed state from which it was originally an effort to escape. Thus, taking medication can be seen as yet another way of acting on the body as object. Furthermore, it could be suggested from our findings that when the body is not felt—when there is a breakdown of the meaningful relationship between the body and the world—the experience is less gendered.