Based on the author's ethnographic research in India, the book explores the psychology of Hinduism, and offers an innovative synthesis of psychoanylsis with modern anthropological theories of cultural difference. Stanley N. Kurtz offers a new interpretation of the multiple "mother goddesses" of Hinduism, and explores how this multiplicity is key to understanding early childhood experience in which a child is raised by many "mothers" in the Hindu joint family. Arguing that traditional psychoanalytic approaches to Indian culture have applied Western (...) models without regard to differing cultural circumstances, Kurtz suggests that immersion in a joint family plays a central role in the development of feelings and needs which are carried over into adult life. The book concludes with a briefr comparison of mothering in India and contemporary America. _All the Mothers Are One_ makes a significant contribution to the growing debate concerning the role of psychoanalysis in the interpretation of culture and the study of cross-cultural human development. (shrink)

In response to Frederick’s exhortation to thoroughly examine the interaction of natural and cultural values, this article considers the mother-child paradigm proposed by Virginia Held and its potential for application to business ethics. The application of the model is done in two parts: the recognition of the centrality of the mothering person and child to our social well-being, and an application of the lessons learned from parenting to our civic roles and work environments.

In a short section of his 2015 book Beyond the Abortion Wars, Charles Camosy claims that direct abortion to save the life of the mother is consistent with Catholic principles. Joshua Evans published an essay critical of this view in the Summer 2017 issue of the National Catholic Bioethics Quarterly, to which Camosy responded in the Summer 2018 issue. In the current essay, Evans replies to Camosy’s recent response by offering a further examination of three central issues in dispute: (...) how the history of moral theology bears on public debates, how past authoritative Church teaching applies when the method of moral theology apparently has shifted, and how the analysis of vital conflicts is affected when examined in relation to more fundamental theological considerations. (shrink)

In 1924 W. W. Tarn published an article in which he attempted to prove that the mother of Philip V of Macedon was the Epirot princess Phthia. Previously all historians had accepted the statement of Eusebius that Philip was the son of Demetrius II and Chryseis, whom, after the death of her husband, the Macedonians gave in marriage to Antigonus Doson. Despite the cogency of Tarn's arguments, his theory has been rejected by both Beloch and Dinsmoor, who adhere to (...) the traditional view. This problem of the identity of Philip's mother is one of considerable importance, and consequently in this paper I intend to collect the evidence once again and subject it to a careful analysis. The results will be found strongly to corroborate Tarn's contention. (shrink)

As Vuzamazulu Credo Mutwa, a South African sangoma, gave his message to the world, he urged human beings to awaken the mother mind within them. He pleaded with human beings to let go of the warrior mind and start thinking like mothers and grandmothers. This article aimed to elaborate on Credo’s short and mystical message. The article interprets the warrior mind to be the masculine mind, while the mother mind is perceived as representing the feminine mind. Ego works (...) well with the warrior or masculine mind, and is not so compatible with the feminine mind. The argument is that ego and the climate crisis are inextricably linked, and that diminishing the ego will leave the Earth and its inhabitants with a high chance of survival. Furthermore, it is illustrated how colonialism and institutions like religion exacerbate egoism in the world. The ego is defined, its growth origins traced, and its effects on the Earth highlighted. Finally, the article concludes by suggesting how to diminish ego and awaken the mother mind within every one of us. Secondary data analysis method is used throughout the article. Contribution: This article applies existing and timeless ideas to figure out solutions to the climate crisis. It also analyses gender issues through the lenses of analytical psychology. Different disciplines are applied to explore the concept of the ‘mother mind’. It is unique in that it places the burden on the individual, stressing that the solutions are found within an individual. (shrink)

Although children and parents often feature in philosophical literature on education, the nature of the parent–child relationship remains occluded by the language of rights, duties and entitlements. Likewise, talk of ‘parenting’ in popular literature and culture implies that being a parent is primarily about performing tasks. Drawing on popular literature, moral philosophy and philosophy of education, I make some suggestions towards articulating a richer philosophical conception of this relationship, and outline some of the implications, questions and problems this raises for (...) philosophers of education. (shrink)

Study on the educational thoughts of Mother, 1878-1973, associate of Aurobindo Ghose, 1872-1950, Indic philosopher.

The foundations of the narrative about the partisan war in socialist Yugoslavia drew from the familiar tradition of folktales and prompted the moulding of a group of characters who, as a rule, followed a pre-established sequence of events, offering a rather polished image of the People’s Liberation Struggle. This paper will focus on one archetype that found its place in the war myth–the partisan mother. The aim of the paper is to illustrate how the women who experienced the armed (...) conflict in Yugoslavia described women’s wartime engagement. More specifically, it shows the extent of their participation in the promotion of the officially established image of the partisan mother and the aspects in which their narrative reimagined, enriched and challenged the heritage of the People’s Liberation Struggle. (shrink)

In the early seventies, American feminist literary criticism had little patience for psychoanalytic interpretation, dismissing it along with other forms of what Mary Ellmann called “phallic criticism.”1 Not that psychoanalytic literary criticism was a specific target of feminist critics, but Freud and his science were viewed by feminism in general as prime perpetrators of patriarchy. If we take Kate Millett’s Sexual Politics2 as the first book of modern feminist criticism, let us remark that she devotes ample space and energy to (...) attacking Freud, not of course as the forerunner of any school of literary criticism, but as a master discourse of our, which it to say masculinist, culture. But, although Freud may generally have been a target for feminism, feminist literary critics of the early seventies expended more of their energy in the attack on New Criticism. The era was, after all, hardly a heyday for American psychoanalytic criticism; formalist modes of reading enjoyed a hegemony in the literary academy in contrast with which psychoanalytic interpretation was a rather weak arm of patriarchy.Since then, there have been two changes in this picture. In the last decade, psychoanalytic criticism has grown in prestige and influence, and a phenomenon we can call psychoanalytic feminist criticism has arisen.3 I would venture that two major factors have contributed to this boom in American psychoanalytic criticism. First, the rise of feminist criticism, in its revolt against formalism, has rehabilitated thematic and psychological criticism, the traditional mainstays of psychoanalytic interpretation. Because feminism has assured the link between psychosexuality and the socio-historical realm, psychoanalysis now linked to major political and cultural questions. Glistening on the horizon of sociopolitical connection, feminism promises to save psychoanalysis from its ahistorical and apolitical doldrums.The second factor that makes psychoanalytic reading a growth industry in the United States is certainly more widely recognized: it is the impact of French post-structuralist thought on the American literary academy. There is, of course, the direct influence of Lacanian psychoanalysis which promotes language to a principal role in the psychoanalytic drama and so naturally offers fertile ground for crossing psychoanalytic and literary concerns. Yet I think, in fact, the wider effect in this country has come from Derridean deconstruction. Although deconstruction is not strictly psychoanalytic, Freud’s prominent place in Derridean associative networks promises a criticism that is, finally, respectably textual and still, in some recognizable way, Freudian. Although this second, foreign factor in the growth of American psychoanalytic criticism seems far away from the realm of homespun feminist criticism, I would content that there is a powerful if indirect connection between the two. I would speculate that the phenomenal spread of deconstruction in American departments of English is in actuality a response to the growth of feminist criticism. At a moment when it was no longer possible to ignore feminist criticism’s challenge to the critical establishment, deconstruction appeared offering a perspective that was not in opposition to but rather beyond feminism, offering to sublate feminism into something supposedly “more radical.” Jane Gallop, professor of humanities at Rice University, is the author of Intersections: A Reading of Sade with Bataille, Blanchot, and Klossowski , The Daughter’s Seduction: Feminism and Psychoanalysis , and Reading Lacan . She wrote the present essay while awaiting the birth of her first child. (shrink)

Important small work dealing with the action of the Divine powers in the world and practice of yoga of Sri Aurobindo.

Abstract:This essay is composed of three parts, corresponding to three theses: (1) dualism is at once universal and particular (cultural); (2) the opposition between God the Father and Dao the Mother is the most apt rendering of the differences between Western and Chinese dualisms; (3) History may be understood as an ongoing patriarchal rationalization whose contours are determined by the particular "bent" of a given culture. By contrast with the temporal preconceptions of Western thought (Plato's Ideas and the Hebrew (...) God are both "eternal"), China's spatial bias—and both "bents" are at least partly determined by the respective writing systems—led it to conceive the body/soul duality as soul in the body, and so to give religious priority to "body technology" (as opposed to the salvation of souls), to ritual (as opposed to discourse), and to the feminine. Because of Platonic negativity with regard to the body and the feminine, in contrast with male/female complementarity in Judaism, our attempt to understand Chinese culture in terms that are familiar to us must begin with Biblical, and not Platonic, categories—whence comes the necessity of comparing God the Father and Dao the Mother. (shrink)

This paper examines the development of British psychiatrist and psychoanalyst John Bowlby's views and their scientific and social reception in the United States during the 1950s. In a 1951 report for the World Health Organization Bowlby contended that the mother is the child's psychic organizer, as observational studies of children worldwide showed that absence of mother love had disastrous consequences for children's emotional health. By the end of the decade Bowlby had moved from observational studies of children in (...) hospitals to animal research in order to support his thesis that mother love is a biological need. I examine the development of Bowlby's views and their scientific and social reception in the United States during the 1950s, a central period in the evolution of his views and in debates about the social implications of his work. I argue that Bowlby's view that mother love was a biological need for children influenced discussions about the desirability of mothers working outside the home during the early Cold War. By claiming that the future of a child's mind is determined by her mother's heart, Bowlby's argument exerted an unusually strong emotional demand on mothers and had powerful implications for the moral valuation of maternal care and love. (shrink)

“Our later and more critical philosophies are mere fads and fancies compared with this natural mother-tongue of thought”, says William James in his lecture on common sense. The deep bond connecting language, common sense and nature is also one of the main concerns of the later Wittgenstein. The aim of this paper is to compare the two philosophers in this respect, particularly focusing on James’ Pragmatism and on Wittgenstein’s On Certainty. Similarities, but also differences, will be highlighted. A further (...) element will be offered by the analysis of a fragment of Wittgenstein’s Nachlass, which anticipates his image of the river-bed of thought through the critique of James’ stream of thought. By means of this comparison, I will question Wittgenstein’s explicit refusal of pragmatism. I will argue that his late philosophy can be said to be even more pragmatist than James’, in that it delineates a conception of the common sense certainties which shape our Weltbild (world-picture) as practically, and not merely epistemically, connected to our life. (shrink)

The formative events -- Bulgakov's method and sources -- Russian Mariology and Bulgakov -- Theological anthropology and Mary -- Bulgakov's Mariology -- Critics and the reception of Bulgakov's Mariology -- Conclusion.