This essay focuses on Julia Kristeva’s recent volume Thérèse mon amour: Sainte Thérèse d’Avila (2008) , describing and placing this blend of novel, play, psychoanalytic cultural theory, and case history in the context of her work. I argue that the volume contributes to an understanding of religion’s impact—especially Catholic mysticism--on Western categories of women. I address in particular Thérèse ’s mysticism and modernist use of a feminine figure to subvert practices threatening the vitality of the psyche and (...) of social relations. As in Kristeva’s earlier writing, her psychoanalytic approach to Catholicism’s influence continues to raise questions concerning the apparent stereotypes the approach may feed, especially that of the masochistic woman. (shrink)
Drawing on Julia Kristeva's amorous dialogue with Therese in Therese, mon amour , her third volume on the powers and limits of psychoanalysis ( La haine et le pardon ), and Cet incroyable besoin de croire , my aim in this essay is to unpack Kristeva's theory of sublimation which, I suggest, Therese helps her elaborate, enrich and complicate. In particular, I focus on Kristeva's foregrounding of the mediating role of language in the sublimatory process and her rethinking of the (...) experience and stakes of sublimation in light of what has been discussed as the central problematic of the baroque: namely, the blurring of the distinction between appearance and reality and the uninhibited celebration of illusion. As I demonstrate, this problematic and Therese's unique response to it are most important for Kristeva since they enable her to raise questions which carry her beyond her previous treatments of sublimation. These questions relate to the amorous source of the imaginary; the dynamic established between idealization and sublimation; the dangers of an unbridled imaginary; the uncomfortable residue of matter and the body; the dialectic between finitude and infinity, unity and multiplicity. (shrink)
Buck, Therese This article explores some of the factors that led to Vatican II's teaching that marriage is a covenant [foedus] in Gaudium et spes when, in the 1917 Code of Canon Law marriage is referred to as a contract [contractus]. As a background to the developments in Gaudium et spes, I will first outline the teaching on marriage in the 1917 Code and in Pius XI's 1930 encyclical Casti connubii. This will be followed by the inclusion of marriage as (...) covenant in Gaudium et spes and finally, this article will consider the significance of the concept of marriage covenant in continuity with tradition and developments since Vatican II in the theology of marriage. (shrink)
ONTOLOGIE (aneb Z čeho všeho se skládá svět) RELATIVISMUS A POSTMODERNA (aneb Má každý svou pravdu?) EPISTEMOLOGIE (aneb Jak můžeme o světě něco vědět?) FILOSOFIE JAZYKA (aneb Co je to jazyk a co je to význam?) STRUKTURALISMUS (aneb Co je to jazyk a co je to význam? podruhé) FILOSOFIE MYSLI (aneb Co to je mysl a kdo všechno jí může disponovat?) FILOSOFIE JAKO ANALÝZA MYSLI (aneb Jak nám naše mysl dává žít v našem světě?) FILOSOFIE VĚDY (aneb Jak svět poznávat (...) spolehlivě a systematicky?). (shrink)
This article provides an intellectual archeology of how the term "respect" has functioned in the field of bioethics. I argue that over time the function of the term has shifted, with a significant turning point occurring in 1979. Prior to 1979, the term "respect" connoted primarily the notion of "respect for persons" which functioned as an umbrella which conferred protection to autonomous persons and those with compromised autonomy. But in 1979, with the First Edition of Principles of Biomedical Ethics by (...) Beauchamp and Childress, and the report of the Ethical Advisory Board (EAB) of the (then) Department of Health, Education, and Welfare entitled Research on In Vitro Fertilization, usage shifts from "respect for persons" to "respect for autonomy." Two results: 1) those with compromised autonomy are no longer protected by the canons of "respect" but rather the less overriding canons of beneficence; and 2) the term "respect" functions increasingly as a rhetorical device in public bioethics discourse. (shrink)
This paper explores some surprising historical connections between philosophy and pornography (including pornography written by or about philosophers, and works that are both philosophical and pornographic). Examples discussed include Diderot's Les Bijoux Indiscrets, Argens's Therésè Philosophe, Aretino's Ragionamenti, Andeli's Lai d'Aristote, and the Gor novels of John Norman. It observes that these works frequently dramatize a tension between reason and emotion, and argues that their existence poses a problem for philosophical arguments against pornography.
As for Avicenna the human soul is a complete substance which does\nnot inhere in the body nor is imprinted in it, asserting its survival\nafter the death of the body seems easy. Yet, he needs the body to\nexplain its individuation. The paper analyzes Avicenna's arguments\nin the De anima sections, V, 3 and 4, of the Shifa' in order to explore\nthe exact causal relation there is between the human soul and its\nbody and confronts these arguments with relevant passages in the\nMetaphysics. It argues (...) that the causal relation between body and\nsoul remains obscure and that, though Avicenna claims that there\nis a personal immortality and that the disembodied soul remains individuated,\nhe does not provide a satisfactory ontological account for it. (shrink)
The outstanding points of The Neglected Canon are that it provides a multicultural anthology of women philosophers: Chinese, European, North and Central American, that it provides a history of women philosophers through selected works from the first century to the beginning of the twentieth century, and that it provides unusual comprehensiveness in its bibliographies, biographies, and introductions to the works. In these three points it offers a more complete text than any yet on the market in this field. Designed for (...) the readership of the advanced college student, it serves as a classroom text for a course in women philosophers, as a supplementary text to introductory courses in philosophy, or in such specific courses as epistemology. It is also designed to serve as a resource for women's history and women's studies. (shrink)
Being a responsible person -- Qualities of a responsible person -- Being responsible at school and home -- Being responsible at work and with money -- Being responsible on the internet -- Responsibility for others -- Altruism : the ultimate in responsibility -- Keeping government responsible -- Responsibility to self.