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It is widely known that dreams can be strongly affected by traumatic events, but there may be other ways in which dreams relate to trauma. In this paper, we argue that different types of dreams could both contribute to trauma and alleviate it according to the prediction errors that occur either in dreams or in response to them after waking. A prediction error occurs when an experience contradicts one’s expectation and it is often accompanied by surprise. Prediction errors are involved (...) in memory updating processes that can be long-lasting. Not only nightmares but also unpleasant, and surprisingly, even neutral and pleasant dreams have the potential to contribute to trauma, affecting our waking lives in a similar way to waking traumatic experiences. We postulate that certain dreams can also be beneficial for trauma alleviation. Further, clinical evidence suggests that working with prediction errors that occurred in dreams and during our response to dreams after waking can assist in alleviating the negative effects of trauma. (shrink)

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Michelle Maiese: Trauma, dissociation, and relational authenticity; Caroline Christoff: Performative trauma narratives: Imperfect memories and epistemic harms; Aisha Qadoos: Ambiguous loss: A loved one's trauma; Alberto Guerrero Velázquez: El trauma está en la respuesta. Hacia una visión post-causal en la definición de trauma psicológico;ClaritaBonamino, Sophie Boudrias, and Melanie Rosen: Dreams, trauma, and prediction errors; Gabriel Corda: Memoria episódica y trastorno de estrés postraumático en animales no humanos: una propuesta metodológica; María López Ríos, Christopher Jude McCarroll, and (...) Paloma Muñoz Gómez: Memory, mourning, and the Chilean constitution; Sergio Daniel Rojas-Sierra, and Tito Hernando Pérez Pérez: Subjetividades rememorantes, marcas narrativas y trauma cultural en la construcción de memoria de desmovilizados de las FARC-EP en el AETCR Pondores; Germán Bonanni: Y después de la guerra... ¿Qué? (shrink)

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Researchers seeking to engage in projects related to Tribal communities and their citizens, lands, and non-human relatives are responsible for understanding and abiding by each Tribal nation’s research laws and review processes. Few studies, however, have described the many diverse forms of Tribal research review systems across the United States (US). This study provides one of the most comprehensive examinations of research review processes administered by Tribal Research Review Boards (TRRBs) in the US. Through a systematic analysis, we consider TRRBs’ (...) online presence, online documentation, and themes across documents, for five entity types: Tribal nations and Tribal consortiums, Tribal colleges and universities, Tribal health organizations, Indian Health Services, and other Tribal organizations. Results include an assessment of online presence for 98 potential TRRBs, identification of 118 publicly available online documents, and analysis of 41 themes across four document types: Tribal research codes and TRRBs’ guidelines, applications, and post-approval documents. Altogether, this research provides a macro-level analysis of the most common types of TRRBs in the US in an effort to increase researchers’ understanding of these important processes as they prepare to ethically engage Tribal communities in research. These results aim to empower Tribal decision makers as they align their TRRBs’ online visibility and documentation with community priorities and strengthen their protections for the rights and wellbeing of their citizens and community. Ultimately, by expanding our knowledge of TRRBs across the US, this contribution seeks to uphold Tribal sovereignty in research and promote ethical approaches to research with Indigenous communities. (shrink)

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The doctrine of the perspicuity of Scripture maintains that the meaning of Scripture is clear to those who are enlightened by the Holy Spirit through faith. But this definition provides no way to know whether one has true faith or has been so enlightened by the Holy Spirit, a problem accentuated by persistent disagreement among persons who claim to be Christians of good will. This is a specific instance of a more general problem afflicting “closed” theological epistemologies. This essay provides (...) an exposition of Kevin Diller’s synthesis of the “closed” theological epistemologies of Karl Barth and Alvin Plantinga and critiques it on phenomenological grounds. It then concludes with a phenomenologically redefined description of Christian faith which entails rejecting the doctrine of the claritas scripturae and motivates an “open” theological epistemology. (shrink)

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Cette contribution se propose de revenir sur la thèse stoïcienne rapportée par Sénèque dans la lettre 102, selon laquelle la claritas (« illustration ») est un bien. Notre hypothèse est que Sénèque fait référence à la théorie stoïcienne de la τιμή (« honneur »). Le propos de cet article est double : d’une part, examiner les sources stoïciennes relatives à la τιμή, afin de montrer que ce qu’on sait de l’honneur stoïcien concorde parfaitement avec ce que Sénèque dit de la (...) claritas ; d’autre part, réfléchir aux raisons qui ont pu déterminer Sénèque à traduire τιμή par claritas. (shrink)

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The object of the present essay is to establish the possibility of “theology without anathemas.” First, an argument is given for the conclusion that infallible knowledge in matters of theology is not now possible. Both the Protestant doctrine of claritas scripturae and the Roman Catholic understanding of the Magisterium of the Church are rejected. Then, an alternative, “fallibilist” ecclesiology is proposed, according to which to belong to the Church is a matter of having been claimed by Christ as His own. (...) When combined with a universal doctrine of election and a highly objective and actualized doctrine of the Atonement, such a conception of the Church makes it possible to understand theology as a collaborative and cooperative effort on the part of all to understand better this Christ to whom they all always already belong. (shrink)

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The attention Seneca attracted in his lifetime and succeeding generations not only preserves information about his biography: it also merits interpretation as a cultural phenomenon on its own terms. This paper argues that the life of Seneca achieved exemplary status because it enabled Romans to think through issues critical to the preservation of social order. As a new man who rose to power as the republican noble families were dying out, Seneca posed the question of imperial succession in an acute (...) form. As a member of an imperial elite that was increasingly inclusive in its recruitment strategies, Seneca validated reliance on education and key cultural competencies as markers of elite status and legitimacy. His renown articulates a shift in emphasis within Roman culture from gloria-the old republican ideal based on zero-sum competition for honor-to claritas, or claritudo-distinction for special achievement or characteristics that grants entrée to a collective elite. The specific cultural competencies demonstrated by Seneca and noted by those who spread his renown alert us to practices the Romans especially valued, namely theatricality, the use of writing to display a persona, the mastery of general discourse, and the interpretation of politics in ethical terms. As an exemplum Seneca could be-and was-the target of both praise and blame. The story of his close relationship with Nero and subsequent tragic death placed him among the sacrificial victims Romans seemed to regard as legitimizing a social order based on domination by a well-defined elite. In addition to various of Seneca's writings, this essay considers in particular the Tacitean narrative of his relationship with Nero, Quintilian's analysis of his achievement and influence, and his depiction in Octavia. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Beauty, Transcendence, and the Inclusive Hierarchy of Creation1Thomas Joseph White, O.P.Interpreters of Thomas Aquinas have long argued about whether he holds that beauty is a “transcendental,” a feature of reality coextensive with all that exists, like unity, goodness, and truthfulness.2 In the first part of this article, I will argue that Aquinas can [End Page 1215] be read to affirm in an implicit way that beauty is a transcendental. (...) In the second part, I will consider what it might mean from a Thomistic point of view to speak of a transcendent divine beauty, given Aquinas’s metaphysical commitments, particularly with respect to his doctrine of divine simplicity. In the final part, I will treat the question of how the beauty of the creation both manifests and conceals divine beauty.Beauty as a Transcendental Feature of RealityAquinas does not list beauty as a transcendental term in texts on transcendental notions. Perhaps, then, one should simply exclude it from a responsible account of his teaching on this subject. However, at least two well-known texts should give us reason to pause before reaching such a conclusion. One is found in his Commentary on Dionysius’ Divine Names, chapter 4, lectio 5. The other is in his discussion of the beauty of the eternal Son of God in a discussion of the Holy Trinity in the Summa theologiae I, q. 39, a. 8.In the first of these texts, Aquinas is commenting on Dionysius. The extended text is analytically dense. Aquinas is discussing ways in which one might say that God is beautiful and in what ways one might not say so. I will return to his topic below. Here, however, it is pertinent to consider Aquinas’s discussion of the presence of beauty in all that exists. He makes six main points.3 First, all beauty comes [End Page 1216] from God insofar as God is the cause of all that exists. Second, he gives a first definition of beauty: beauty can be defined ontologically as the splendor (claritas) that results from form; everything has a formal determination of some kind insofar as it has existence (esse); therefore, insofar as anything exists (and has some formal ontological content) it has some degree of beauty. Third, the splendor of the form in created things is a participation in the divine splendor from which it originates. The divine nature is the transcendent exemplar of beauty in diverse finite created realities. Fourth, then (and perhaps most importantly), “ex divina pulchritudine esse omnium derivatur”: literally, the existence of everything originates from divine beauty. Fifth, a second definition of beauty is considered: beauty can be defined ontologically as a property of being that emerges from proportion or harmony (consonantia). For example, authentic relationships of personal friendship imply spiritual harmony or concord and are beautiful and noble in this respect. Sixth, then, the concord or beautiful harmonies we find in the created order are expressive of the wisdom of God, who is the author of creation.Evidently, if the existence of everything derives from divine beauty, and if everything that has existence is in some way beautiful by virtue of its intrinsic form, then it would seem to follow logically that beauty, for Aquinas, is a characteristic of being that is coextensive with all that exists. We see a similar idea expressed in the aforementioned passage of ST. Here, however, Aquinas gives a more synthetic definition of beauty in things that combines both the definitions found in our previous discussion, claritas and proportio, but it also adds a third, integritas: ontological integrity or wholeness.Species or beauty has a likeness to the property of the Son. For beauty includes three conditions, “integrity” or “perfection,” [End Page 1217] since those things which are impaired are by the very fact ugly; due “proportion” or “harmony”; and lastly, “brightness” or “clarity,” whence things are called beautiful which have a bright color.4The implication of this point of view is readily apparent. God is essentially beautiful, and God has created all that exists in light of the eternal Word and Wisdom of God, who is the Son. Consequently, all that exists and that... (shrink)

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This essay critically examines a questionable presupposition of contemporary science—that science is an instrumental means to human ends and as such is a value- neutral project. According to this presupposition, the responsibility for the ethical evaluation of science concerns only the uses to which science is put by society and thus does not belong properly to the scientific profession. This view, which C. P. Snow called “the myth of ethical neutrality,” is critiqued along ethical, philosophical, and theological axes of analysis. (...) Once we recognize that science is essentially a form of power, it becomes clear that science is morally ambiguous because the power over nature that science enables contains the potential for domination over humanity. From the Christian perspective, which holds that all worldly power is “fallen,” it is evident that science also is in need of being “ransomed” from evil uses and reoriented toward the priorities of God’s Kingdom. Accordingly, to be responsible science must be accountable to transcendent values and must be in dialogue with other disciplines, including ethics, philosophy, and theology. (shrink)

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