Can Memory Erasure Contribute to a Virtuous Tempering of Emotions?
DOI:
https://doi.org/10.2298/FID1902257FKeywords:
Christian ethics, contrition, tranquility, redemption, suffering, wrongdoings, memory erasure, psychotherapyAbstract
The paper deals with a perspective of Christian philosophy on artificial memory erasuse for psychotherapeutic purposes. Its central question is whether a safe and reliable technology of memory erasure, once it is available, would be acceptable from a Christian ethics point of view. The main facet of this question is related to the Christian ethics requirement of contrition for the past wrongs, which in the case of memory erasure of particulary troubling experiences and personal choices would not be possible. The paper argues that there are limits to the ethical significance of contrition in the writings of the leading Christian fathers on the theme (e.g. St. Thomas Aquinas), where excessive suffering and inability to forgive oneself for one’s actions is an impediment to the achivement of tranquility of mind and spiritual redemption, rather than a prerequisite for it. The paper thus concludes that there is no hindrance in principle from the Christian ethics point of view to pursuing a voluntary and selective memory erasure as a psychotherapeutic technique once a fully adequate technology is available.
References
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Worthington, Everett L., Jr. (2006), Forgiveness and Reconciliation: Theory and Application. New York: Brunner/Routledge.
Wu, N., Z. Li, and Y. Su, (2012), “The Association Between Oxytocin Receptor Gene Polymorphism (OXTR) and Trait Empathy”, Journal of Affective Disorders 138(3): 468–472.
Aten, Jamie D., Everett L. Worthington, Mark R. McMinn (eds.) (2011), Spiritually Oriented Interventions for Counseling and Psychotherapy. Washington, DC: American Psychological Association.
Brison, Susan J. (2002), Aftermath: Violence and the Remaking of a Self. Princeton: Princeton University Press.
–. (1997), “Outliving Oneself: Trauma, Memory and Personal Identity”, in Diana Meyers (ed.), Feminists Rethink the Self. Colorado: Westview Press, pp. 12–39.
Bruner, Jerome (2003), “Self-Making Narratives”, in Robyn Fivush and Catherine A. Haden (eds.), Autobiographical Memory and the Construction of a Narrative Self: Developmental and Cultural Perspectives: New Jersey: Lawrence Erlbaum Associates, pp. 209–226.
Brunet, Alain, Scott P. Orr, Jacques Tremblay, Kate Robertson, Karim Nader and Roger K. Pitman (2008), “Effect of Post-Retrieval Propranolol on Psychophysiologic Responding during Subsequent Script-Driven Traumatic Imagery in Post-Traumatic Stress Disorder”, Journal of Psychiatric Research 42(6): 503–506.
Clinton, Timothy and George Ohlschlager (2001), Competent Christian Counseling. Colorado Springs: Waterbrook Press.
Chrysostomos (Bishop), Auxentios (Hieromonk), John Petropoulos, Gregory Telepneff and Ambrosios (Hieromonk) (eds.) (1988), The Evergetinos: A Complete Text. Ethna, CA: Center for Traditionalist Orthodox Studies.
Dennett, Daniel C. (1992), “The Self as a Centre of Narrative Gravity”, in Frank S. Kessel, Pamela M. Cole and Dale L. Johnson (eds.), Self and Consciousness: Multiple Perspectives. New Jersey: Lawrence Erlbaum Associates, pp. 103–115.
Domes, Gregor, Markus Heinrichs, Andre Michel, Christoph Berger and Sabine C. Herpertz (2007), “Oxytocin Improves ‘Mind-Reading’ in Humans”, Biological Psychiatry 61(6): 731–733.
Fatić, Aleksandar (2013), “Projecting ‘The Good Life’ in Philosophical Counseling”, Philosophical Practice 8(3): 1242–1252.
Feldman, Ruth, Aron Weller, Orna Zagoory-Sharon and Ari Levine (2007), “Evidence for a Neuroendocrinological Foundation of Human Affiliation: Plasma Oxytocin Levels Across Pregnancy and the Postpartum Period Predict Mother-Infant Bonding”, Psychological Science 18(11): 965–970.
Graham, Stephen (2013), “Forgiveness, Sin and Repentance”, Paper 10 of the Embodying Forgiveness Project. Centre for Contemporary Christianity in Ireland, http://www.contemporarychristianity.net/resources/pdfs/Forgiveness_Paper_10.pdf, accessed May 2013.
Guastella, Adam J., Philip B. Mitchell and Mark R. Dadds (2008), “Oxytocin Increases Gaze to the Eye Region of Human Faces”, Biological Psychiatry 63(1): 3–5.
Henry, Michael, Jennifer R. Fishman and Stuart J. Youngner (2007), “Propranolol and the Prevention of Post-Traumatic Stress Disorder: Is It Wrong to Erase the ‘Sting’ of Bad Memories?”, American Journal of Bioethics 7(9): 12–20.
Hutto, Daniel D. (ed.) (2007), Narrative and Understanding Persons. Cambridge: Cambridge University Press.
Kircher, Tilo and Anthony David (eds.) (2003), The Self in Neuroscience and Psychiatry. Cambridge: Cambridge University Press.
Kosfeld, Michael, Markus Heinrichs, Paul J. Zak, Urs Fischbacher,and Ernst Fehr (2005), “Oxytocin Increases Trust in Humans”, Nature 435(2): 673–676.
Jung, Kevin (2017), “Normativity in comparative religious ethics”, Journal of Religious Ethics 45(4): 642–665-
Nelson, Hilde L. (2001), Damaged Identities, Narrative Repair. New York: Cornell University Press.
Neumann, Inga D. (2008), “Brain Oxytocin: A Key Regulator of Emotional and Social Behaviours in Both Females and Males”, Journal of Neuroendocrinology 20(6): 858–865.
Nicodemos of the Holy Mountain (1989), Handbook of Spiritual Counsel, translated by Peter A. Chambers. New York: Paulist Press.
Persson, Ingmar and Julian Savulescu (2013), “Should Moral Bioenhancement Be Compulsory? Reply to Vojin Rakić”, Journal of Medical Ethics 40(4): 251–252.
–. (2008), “The Perils of Cognitive Enhancement and the Urgent Imperative to Enhance the Moral Character of Humanity”, Journal of Applied Philosophy 25(3): 162–176.
Pitman, Roger K., Kathy M. Sanders, Randall M. Zusman, Anna R. Healy, Farah Cheema, Natasha B. Lasko, Larry Cahill and Scott P. Orr (2002), “Pilot Study of Secondary Prevention of Post-Traumatic Stress Disorder with Propranolol”, Biological Psychiatry 51(2): 189–192.
Poltera, Jacqui (2011), “Self-Narratives, Story-Telling and Empathetic Listeners”, Practical Philosophy 10(1): 65–79.
Rakić, Vojin (2014), “Voluntary Moral Enhancement and the Survival-At-Any-Cost Bias”, Journal of Medical Ethics”, 40(4): 246–250.
Ricoeur, Paul (1991), “Narrative Identity”, in David Wood (ed.), On Paul Ricoeur: Narrative and Interpretation. London: Routledge, pp. 188–199.
Rodrigues, Sarina M., Laura R. Saslow, Natalia Garcia, Oliver P. John and Dacher Keltner, “Oxytocin Receptor Genetic Variation Relates to Empathy and Stress Reactivity in Humans”, Proceedings of the National Academy of Science of the USA 106(50): 21437–21441.
Rudd, Anthony (2009), “In Defence of Narrative”, European Journal of Philosophy, 17(1): 60–75.
Schechtman, Marya (1996), The Constitution of Selves. New York: Cornell University Press.
Strawson, Galen (2004), “Against Narrativity”, Ratio (new series), 17(4): 428–452.
Taylor, Charles (1989), Sources of the Self. Cambridge: Cambridge University Press.
Walden, Treadwell (2010), The Great Meaning of Metanoia: An Undeveloped Chapter in the Life and Teaching of Christ. Originally published in 1896. Whitefish, MT: Kessinger Publishing.
US Catholic Church (2012), Cathechism of the Catholic Church. New York: Doubleday Religion.
Wollheim, Richard (1984), The Thread of Life. Cambridge: Cambridge University Press.
Woody, Melvin J. (2004), “When Narrative Fails”, Philosophy, Psychiatry and Psychology, 10(4): 329–345.
Worthington, Everett L., Jr. (2006), Forgiveness and Reconciliation: Theory and Application. New York: Brunner/Routledge.
Wu, N., Z. Li, and Y. Su, (2012), “The Association Between Oxytocin Receptor Gene Polymorphism (OXTR) and Trait Empathy”, Journal of Affective Disorders 138(3): 468–472.
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Published
24.06.2019
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Fatić, A. (2019) “Can Memory Erasure Contribute to a Virtuous Tempering of Emotions?”, Filozofija i društvo/Philosophy and Society. Belgrade, Serbia, 30(2), pp. 257–269. doi: 10.2298/FID1902257F.
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