A TRINITARIAN GRAMMAR OF SIN

This essay offers a critical reading of David Kelsey's hamartiology in Eccentric Existence. I elucidate Kelsey's “trinitarian grammar of sin,” which charts how human lives characteristically “miss the mark” of God's creating, consummating, and reconciling ways of relating to us. Kelsey uses this dynamic pattern of divine relating to illuminate the appropriate responses of the Christian life—faith, hope, and love—and their fundamental distortions. I commend three major contributions of Kelsey's hamartiology: his parsing of the relationship between sin and moral evil, his overturning of modernity's anthropocentric paradigm of sin, and his reconstruction of original sin. I conclude with three clusters of questions relating to: first, Kelsey's root paradigm of sin as idolatry, second, his use of impurity and stain language to describe original sin, and third, what is at stake in crafting theological anthropology in the analytical style of Eccentric Existence.     

Psychiatry in the labyrinth: Deconstructing deviancy

Abstract

Deviancy is a key concept in psychiatry and other therapeutic disciplines, because it dramatizes the way in which they depend on the establishment of norms, in order to justify their theory and practice. The writings of Derrida as well as Goethe provide a different view: that “deviation” from a “norm” can be fundamentally important to the well‐being of the norm. Thus deviancy can be viewed not as something to be “corrected” but rather as a creative possibility to be encouraged and shaped in productive ways. As a case of “deviancy” we have selected the writings of John Perceval, whose Narrative provides a critique of the mental‐health establishment of his day, particularly the asylum, and offers an alternative to 19th‐century views of “lunacy.” We see his “schizophrenic” commentary on his “psychosis” and its treatment as analogous to the deconstructive, “schizophrenic” discourse of postmodernity which is similarly critical of the reigning, modernist psychiatric order.     

Chisholm's Legacy on Intentionality

Abstract: The problem of intentionality, or how mind and language can take things in the world as “intentional objects,” engaged Chisholm throughout his philosophical career. This essay reviews and discusses his seminal contributions on this problem, from his early work in “Sentences about Believing” and Perceiving during the 1950s to his last and most mature account in The First Person, published in 1981 . Chisholm's final view was that de se reference, or a subject's directly taking himself as an intentional object, is fundamental and primitive, and that all other forms of intentional reference, such as de re and de dicto, can be understood on the basis of de se intentionality. The essay ends with a discussion of the worry that this account might lead to what may be called “intentional solipsism,” the proposition that the self is the only genuine object of intentional reference.     

Ferenczi and Freud – From psychoanalysis as a “professional and personal home” to the creation of a “psychoanalytic home” for the patient1

Abstract

The author explores the relationship between Sándor Ferenczi and Sigmund Freud in the light of their correspondence. This allows us to see how Freud was able to offer and create for Ferenczi a “professional and personal home” that enabled the latter to find a much more meaningful and creative contact with himself. According to the author, this experience played an important role in Ferenczi’s later readiness to offer to and create with his patients a similar “psychoanalytic home.” As Freud was not able to share such clinical research work with Ferenczi, a conflict developed between them whose nature has occupied psychoanalysts ever since, and whose seeds can be found in the 1246 letters that they exchanged between January 1908 and May 1933. From this point of view, Ferenczi’s Clinical diary (written in 1932 and published only in 1985) can be seen as the continuation of the dialogue they had entertained for so many years, as well as Ferenczi’s attempt not to give up the “professional and personal home” that they had created together.     

Review Essay: Constructivism with a Human Face

Irwin Hoffman's book Ritual and Spontaneity includes, but goes well beyond, his series of seminal papers—written over the past several decades—developing a psychoanalytic, constructivist perspective. A new, existential framework depicts what Hoffman calls the “psychobiological bedrock” at the core of the human process of constructing meaning—the lifelong effort to create a livable, subjective world in face of our ever present sense of loss, suffering, and, ultimately, mortality.

This review describes Hoffman's encompassing, existential perspective and discusses how, within this framework, he uses his dialectical sensibility to frame our understanding of both parenting and analysis as “semisacred” activities. The “dialectic of ritual and spontaneity”—the vital clash between disciplined adherence to the analytic frame and personally expressive deviations from it—represents the creative tension between the “magical” dimension of analytic authority and the healing influence of a genuinely expressive human relationship. Hoffman's perspective on the self-interested, “dark side” of the analytic relationship is compared with Winnicott's views on the vital, therapeutic role of “hate” and the paradoxical process by which the patient comes to “use” the analyst.

Unlike most postmodernist “constructivists,” Hoffman openly reveals his underlying belief in certain “transcultural, transhistorical universals”—his “psychobiological bedrock.” In acknowledging these “essentials” (assumptions about human nature) that in some form are integral, yet often hidden, elements of any system of thought, Hoffman saves his own dialectical constructivism from falling into dichotomous (constructivist vs. essentialist) thinking.     

A revolutionary as a “beautiful soul”: Lev Tolstoy’s path to ethical anarchism

This article discusses Leo Tolstoy’s view of the Russian revolutionary movement. Taking as a focal point the writer’s lifelong interest in the Decembrist uprising of 1825 and particularly in the personalities of the gentry revolutionaries, the article argues that Tolstoy’s fascination for these figures was due to their superior moral qualities, rather than to their political and socioeconomic doctrines. Following Alexander Herzen, Tolstoy came to regard the Decembrists as full-fledged individualities and “beautiful souls” (in Friedrich von Schiller’s sense of the term). Thus, Tolstoy’s much debated “conversion” and subsequent attempts to transform literary art into a medium of religious and moral reform (and thus a peaceful cultural revolution) can also be viewed as extensions of his project of self-understanding and self-formation according to the model of kalokagathia provided by Russia’s aristocratic revolutionaries.

     

Successful Resolutions to the Career-Versus-Family Conflict

One hundred and twenty husbands and wives (60 couples) were individually assessed on how conflicted (or resolved) they were about the career-versus-family conflict in their lives. Their written resolutions were also content-analyzed to extract specific themes and conflict-resolution strategies. Data on participants' self-esteem, conflict-related anxiety, life satisfaction, and demographic variables were also collected. Results of t tests, chi-squares, Pearson correlations, and a stepwise multiple regression analysis indicated that high self-esteem and life satisfaction best predicted being resolved about the conflict. The only theme that discriminated between the most and least resolved spouses was “my family comes first” (held by the most resolved). Wives were more rationally resolved about the conflict than their husbands.     

The rhetoric of antichrist in Western lives of Muhammad

Reformation and Early Modern texts frequently suggest that Islam is the manifestation of satanic power, and represent the Prophet of Islam as an instrument of the devil, even as Antichrist. Such depictions have their source in medieval accounts of the life of Muhammad. This article surveys Latin, French, and English lives of Muhammad from the eleventh to the fifteenth century, including those found in the Vita Mahumeti, the Otia de Machomete, the Roman de Mahomet, Lydgate's Fall of Princes, and Langland's Piers Plowman. These accounts depict Muhammad as a deceptive magician, controlling his followers by means of false miracles. Like Antichrist, Muhammad is said to be eloquent, possessing material wealth and claiming to be the Messiah. The variations in these lives of Muhammad reveal how the perception of Islam developed differently in the various communities which produced these texts. These texts also reveal much about how medieval Western Christians viewed themselves in relation to the world around them.     

“Talk to Me Like I'm Someone You Love”—Conflict Intervention for Real Life

SUMMARY

A method of changing set for combative couples was presented in which written messages are used to refocus combatants from their specific controversy to how they are relating to each other. We see how these so-called Flash Cards move a couple from content to process, providing a face-saving medium for the validation of feelings and the expression of caring. It is theorized that the most transformative aspect of the intervention is the ability to provide alienated partners with a much-needed template of giving and receiving, “reminding them” of what a positive bond is supposed to feel like.     

Realities Confronting Elementary School Guidance

Overlap among 8 pupil personnel services, having implications for elementary school guidance, is illustrated by quotations from Scope of Pupil Personnel Services, written by representatives of the 8 disciplines. The overlap is viewed as advantageous in helping children if pupil personnel services are organized to accommodate flexibility. Guidance personnel are urged to borrow extensively from research in all behavioral sciences in developing an elementary school guidance program catering to known and anticipated requirements of young children for succeeding in a technological society. Other disciplines are cited for their potential contributions to elementary school guidance in some areas not usually emphasized in professional literature.     

Alternative realities: queer Muslims and the Qur’an

ABSTRACT

The interplay between Islam, Muslim lives and traditional/mainstream interpretations of the Qur’an have contributed to the marginalization of non-heterosexual Muslims. Queer Muslims face ridicule and rejection from friends and family and Muslim religious scholars openly question the morality and validity of their same-sex attraction. Yet, despite this, the source of this condemnation, the Qur’an, remains an instrumental source of support and guidance for Queer Muslims. The present study explores the entanglements of sexuality, spirituality and self-empowerment. Based on a structured interview with a gay Muslim man, an academic who is involved in Queer readings of the Qur’an, this paper explores how he resolves the now oft-mentioned “conflict” between Islam and homosexuality and how his scholarship serves to advance an alternative understanding and interpretation of the Qur’an. While his work is not endorsed, supported or recognized by mainstream Muslim scholars, it offers Queer Muslims the potential to be optimistic at the possibility of change. Reading the Qur’an while being sensitive to Queer lives means that contemporary interpretations, especially in relation to sexuality, can be reconstituted/reconstructed, making orthodox/“traditional” readings less rigid and impermeable. Using religious scholarship to “deviate” from and question heteronormative interpretations of the Holy text, the aim of Queer readings of the Qur’an is to embolden Queer Muslims to help them reclaim and exercise agency and power.     

Just methods in revolting times

This article takes up the challenge of critical methods in “revolting times,” as we conduct qualitative research on (in)justice festering within repulsive inequality gaps, and yet surrounded by the thrill of radical social movements dotting the globe. I introduce a call for “critical bifocality,” a term coined by Lois Weis and myself, to argue for research designs that interrogate how history, structures, and lives shape, reveal, and refract the conditions we study. Borrowing from critical researchers long gone, W. E. B. Du Bois in his text The Philadelphia Negro and Marie Jahoda in her stunning case study Marienthal, I offer up a set of epistemological muddles and methodological experiments, hoping to incite a conversation about our responsibilities as critical psychologists in deeply contentious times, refusing downstream analyses and resurrecting instead what Edward Said called “lost causes.”     

Bio‐Theoacoustics: Prayer Outdoors and the Reality of the Natural World

What does it mean to pray when the Earth—the fabric of our bodies’ lives, and indeed of the incarnation itself—is profoundly endangered from human action? What would Christian prayer look like that was not “losing track of nature” but following its tracks, physically and spiritually immersed in the actual, present, threatened and wild life of the more‐than‐human world? Using categories outlined by Dietrich Bonhoeffer in his Ethics, this essay asserts that prayer and worship that take place entirely within the wall‐, speech‐, and screen‐mediated bubble of anthropocentrism risk becoming an abstraction. The essay explores this assertion in three moves: first, it delineates Bonhoeffer's assertion of the “abstraction” created by forms of Christian life in which God is conceived in separation from the world. Next, it shows how these categories—“God” and “world”—come together in prayer outdoors, understood both literally and metaphorically. And finally, it proposes how prayer outdoors might take shape for individuals or communities: a bio‐theoacoustics of prayer for the life of the world.     

Unlocking the Secrets of the Wounded Psyche: Interview with Donald Kalsched

The last 20 years have seen huge progress in our understanding of the injured psyche. Inner space is opening in a way that is helping us heal the deep psychological wounds that many of us carry. Donald Kalsched has been exploring the archetypal dimensions of the trauma process. His interest arose out of his work as a Jungian analyst: Many of his clients got stuck in their therapeutic journey, or worse, they tried to sabotage it—Kalsched wanted to understand why. He discovered that most of them had suffered childhood trauma. He asked: What is it about trauma that leads people to sabotage the road to healing? What systems come into play to help a child to survive psychological trauma, and how do these systems limit later development? His conclusion was that the psyche's internal response to trauma sets up a “self-care system” designed to ensure the person's survival, but that this defensive system ultimately retraumatizes the person from within, cutting off life-saving attachments to others and eclipsing all possibilities of true-self living in the real world. This theory has had a huge impact because it changes our understanding of what happens in psychological trauma and so opens the door to healing.     

D.H. Lawrence's The daughter-in-law: Transforming a family system

Abstract

D.H. Lawrence's play The daughter-in-law, written in 1912, explores underlying, implicit conflict within a family. Set in a small mining town in England, the family consists of Mrs. Gascoyne, her sons Luther and Joe, and her daughter-in-law, Minnie, Luther's wife. The central conflict is between Mrs. Gascoyne and Minnie, who challenges her mother-in-law's control over her sons, who also compete with each other for the love and recognition of their mother. Joe, the youngest son, perturbs the family system and acts as a mediator, functioning as a family therapist. He sets a process in motion through which the rigid family alliances are challenged and ultimately realigned. Mrs. Gascoyne's self-image as a perfect, self-sacrificing, self-righteous mother ultimately is transformed, and she accepts Minnie as a family member. Brandchaft's concept of “pathological accommodation” explicates how enmeshed family members can collide, and thereby stultify their personal development. As Joe plays his role of “family therapist,” the family dynamic changes. Through the process of rupture and repair, each family member begins to recognize the needs of the other, and thereby a path for differentiation, individuation, and autonomy becomes possible for them.     

A Human Family: Commentary on Paper by Elisabeth Fivaz-Depeursinge,Chloé Lavanchy-Scaiola,and Nicolas Favez

In discussing the paradigm shifting work of Fivaz-Depeursinge and her colleagues, I illustrate how developmental conceptions have shifted from a narrative centered on the discovery of “an Other” to narratives emphasizing what these authors term “collective intersubjectivity.” In this latter view, humans simultaneously share affect and intention with multiple others from birth, and subsequently continue to develop increasingly sophisticated means for doing so thorough out their lives. I situate this phenomenon in philosophy, nonlinear dynamic systems theory and evolutionary biology in order to highlight the species specific, phenomenologically given, and ecologically situated aspects of our intersubjective condition. Intersubjectivity from the perspective of Fivaz-Depeursinge and her group opens us to this collective dimension of membership in a human family.     

EVOLUTION,CULTURE, AND SIN: RESPONDING TO PHILIP HEFNER'S PROPOSAL

Abstract. In his recent book, The Human Factor, Philip Hefner proposes to deepen theological understanding of the natural world and the place of humans within it. He describes humans as products of converging streams of genes and culture, and as possessors of freedom that requires them to be “created cocreators.” In accordance with the requirements of “the way things really are” (God), humans are to become divine agents in enlarging the realm of freedom in the world through self-sacrificing altruism. While Hefner's insights are admirable, his work could be viewed, in part, as a covert expression of nineteenth century liberal beliefs in progress. In fact, human culture and freedom are more ambiguous products of both good and evil, and hence we must take more cognizance of the pervasiveness of what theology has termed sin.     

Women's Psychological Experiences in a Narrative Therapy-Based Group: An Analysis of Participants' Writings and Beck Depression Inventory–Second Edition

The purpose of this study was to explore women's experiences in a narrative therapy-based group conducted to help participants re-author their stories. Seven women who were either patients or individuals enrolled in Transition Support for Employment at a psychiatric clinic participated in the meetings, one every fortnight. Each session explored a theme based on narrative therapy techniques such as externalization. The participants wrote their reflections during each session, and completed the Beck Depression Inventory-Second Edition (BDI-II) during the initial and final sessions. An affinity diagram was developed to classify their written reflections into 22 lower categories (e.g., new understanding of self, forward-looking-understanding of life) and 4 upper categories (“Insight,” “Sharing with others,” “Changes with understanding of lives,” “Higher motivation”). The relationship among five lower categories comprising “Insight” was explored, and it became apparent that clarification of participants' own thoughts about social problems functioned as a mediator promoting the process. The largest portion of depressed feelings emerged during the initial session, and four participants had lower scores for BDI-II items such as self-criticism in the final session. The results suggest that the group's purpose was realized. However, future studies should examine participants' feelings more closely, especially during the initial session.