A reflection on learning crafts as a practice for self-development

This paper represents a reflection on craft as a process that stimulates self-development. Central to this approach is the perception of craft, not as a means of production, but as an exercise of relating to the world. The paper suggests that through the dialogue between the mind, body and environment craft practitioners experience a particular form of connection with the world that reshapes their perceptual and conceptual understanding of it. Rather than following an ego-driven tendency to control, a craftsperson is exposed to modes of ‘knowing’ and ‘being’ that embrace the inherent uncertainty of a complex world. The learning experience of a novice (lead author) demonstrates such a course of development in this paper. In particular, the liminal space that needs to be created for the dialogue between the self and the non-self is explored. This personal narrative is woven together with the experience of craft masters within different social contexts and value systems (from traditional to modern to postmodern) and their views on the process of being and becoming a craftsperson.     

From the “reel” world to the “real” world: subjective experiences of violent fictional entertainment

Fictional violence holds strong appeal for a wide audience. Given this appeal and the public’s concern about it, researchers have extensively investigated whether there is a direct effect of exposure to fictional violence on individuals’ aggressive behaviours. In the present research, we aimed to contribute to the comparatively smaller body of research concerned with factors that motivate individuals to engage with fictional violence. We interviewed 10 adults about their own subjective understanding of the reasons why they engage with fictional violence. We used thematic analysis to explore participants’ talk about their subjective experiences of their motivations. We interpret our findings to indicate that individuals make sense of their engagement with fictional violence as a means to understand the real world, to regulate arousal, and to experience a just world. We discuss the practical implications of these findings and directions for future research.     

Critical geographies of love and loss: Relational responses to the death of a spouse in Senegal

Marriage practices in the Majority world may differ considerably from dominant cultural ideals in the Minority world of ‘romantic love’ and ‘companionate marriage’ based on monogamous relationships. Similarly, mourning in the ‘Rest’ of the world often diverges from assumptions within Anglophone bereavement studies of a ‘grieving journey’. This paper provides a gendered, spatial, relational analysis of responses to the death of a spouse in Senegal, based on in-depth interviews with Serer women and men in rural and urban communities. A heightened sense of relationality with the deceased surrounded widows' bodies, with permeable boundaries that needed to be contained and “purified” through widowhood-mourning practices in order to restore social cohesion. For men, the space of the home was transformed, sometimes unbearably, by the loss of a wife and mother due to their central role in home-making practices, transforming men's relational being. ‘Embodied relationality’, alongside material constraints, also shaped perspectives on remarriage. The paper reveals the diverse material, embodied, spatial, and often explicitly gendered, ways that the effects of the death of a spouse may be manifested in the experience of the living person and draws attention to the permeable embodied boundaries of ‘relational being’ that encompass the living and the dead.     

Effectiveness of a mental training program for novice scuba divers

Abstract

The purpose of the study was to assess the effects of a mental training program on state anxiety, respiration rate and performance of novice scuba divers. Forty-four participants enrolled in novice open water diving courses served as participants. An intervention group (n = 15), in addition to scuba training, received an audiotaped mental training program designed to reduce anxiety and improve diving performance. A placebo-control group (n = 15) followed the same procedures except that their audiotape contained general information about scuba diving. A control group (n = 14) received only scuba training. The intervention group reported lower pre-dive scores for cognitive anxiety, higher pre-dive scores for self-confidence, performed better on bail-out and mask removal tasks, and showed lower respiration rate than either control group. Respiration rate and somatic anxiety scores significantly predicted bail-out performance. Respiration rate also predicted mask removal performance. These results suggest that novice divers may benefit from mental training as part of their pre-dive instruction.     

Music,Nature and Ineffability

In the final chapter of his Ineffability and Religious Experience, Guy Bennett-Hunter proposes that the ineffable may be ‘bodied forth’ through works of art and ritual, and hence engage with our lives. By way of supporting this proposal, this paper discusses some relationships between experiences of music and of natural environments. It is argued that several aspects of musical experience encourage a sense of convergence or intimacy between human practice and nature. Indeed, these aspects suggest a codependence between culture and nature. The paper continues by proposing that a sense of this co-dependence fosters the further sense of cultural and environmental experience as an integrated whole whose ‘ground’ must be entirely mysterious and ineffable. It is concluded that, if this is right, then music and other cultural practices indeed bring the ineffable into engagement with human life.     

The Ward and the Womb: An Integrated Therapeutic Approach for Treatment Resistant Adolescents

ABSTRACT

In mental health settings, we often meet traumatized and volatile youth who resist treatment and do not respond to engagement attempts. For such patients, the treatment refusal may be a representation of their level of personality organization; it can represent difficulties to relate to others, to regulate affective experiences, and to integrate different self-states. Using a case study of a treatment resistant adolescent in residential care, I discuss the limitations of engagement techniques with patients at the lower end of personality organization and argue that engaging “difficult to treat” adolescents requires a clinical shift from the therapeutic encounter to the development of a system-based “holding” environment. I present a modified intervention model that integrates psychodynamic formulation of personality development with process-oriented systemic work. The model described emphasizes the role of the therapist as the initiator and facilitator, helping to construct a coherent and attuned environment within the residential care system. Through case vignettes, I provide examples for the clinical shift from the therapeutic encounter to the environment of the ward and demonstrate how developing a holding environment can overcome engagement barriers and support the development of the patient’s ego capacities, sense of self, and object relations.     

Globalization,Redemption, and the Dialectics of Courage

This essay explores forms of religious narrative that shape self-understanding and engagement with the world through the idea of redemption. An analysis of the landscape of religious perspectives within the context of globalization shows a bifurcation between competing notions of redemption in fundamentalist and postmodern narratives. Where fundamentalism uses meta-narrative that is hyper-theistic, postmodernism uses contextual narratives that deconstruct narrative and can lose a sense of the transcendent. The purpose of the essay is to show how these two competing notions can become entrenched and destructive to the very redemption they seek. Using Paul Tillich’s understanding of courage, these positions are placed into a dialectical tension that points to a third understanding of redemption as the perpetual mediation between the desire for belonging to a community and the desire to recognize the limitations of any individual or community’s perspective and understanding of the world in relationship to the holy.     

Intersubjectivity and Receptive Experience

Wilfrid Sellars's iconic exposé of the ‘myth of the given’ taught us that experience must present the world to us as normatively laden, in the sense that the contents of experience must license inferences, rule out and justify various beliefs, and rationalize actions. Somehow our beliefs must be governed by the objects as they present themselves to us. Often this requirement is cashed out using language that attributes agent‐like properties to objects: we are described as ‘accountable to’ objects, while objects ‘hold us’ to standards, and so forth. But such language is either deeply anti‐naturalistic or trades on a set of metaphors in need of a literal translation. We offer an explanation of how the material features of the world, as received in experience, can rationally constrain our beliefs and practices—one that makes no recourse to this imagery. In particular, we examine the structure of ostensive practices (that is, practices of directing one another's attention to objects and features of the world) and the distinctive role they play in making us jointly beholden to how things actually are.     

From horror to ethical responsibility: Carl Gustav Jung and Stephen King encounter the dark half within us,between us and in the world

This paper explores the experience of horror. The term is usually understood collectively to refer to experiences of terrorism, racism and other conflicts; however, the paper explores the equal horror for the individual of facing deep and painful psychic contents and traumatic experiences. The paper explores the way that both C.G. Jung, through analysis of the psyche, and the author Stephen King, through his horror novels, have accepted and explored the experience of encountering ‘the dark half’ or ‘It’ that is the other within themselves, forming images and symbols capable of linking their personal experience to that of the collective. This encounter is transformed, as far as Jung is concerned by analytical psychology and for King by fiction, through an attitude of active imagination. This led both men to developing an ethical responsibility towards the images of the unconscious, as well as the personal and collective contents of human life. The paper depicts how encountering the ‘dark half’, through Jung and King can provide a Jungian analyst with a special attitude with which to deeply explore and ethically process the experience of horror in different fields, including therapeutic practice, analytical training and in the traumatic and conflictual facing of the other, with which, today as always, the world presents us.     

“I’ve got you under my skin”: Relational therapists’ experiences of patients who occupy their inner world

The aim of this study was to conduct an in-depth exploration of therapists’ experiences of patients who affect them more than others and occupy their inner world beyond the context of therapy sessions. A phenomenological analysis was performed on semi-structured interviews with five relational therapists. All the therapists had a strong experience of a particular patient getting “under their skin.” In all these cases, the patient was a traumatized woman. The distinctive characteristic of the phenomenon was a sense of blurred or too permeable boundaries between the therapist and the patient. This was associated with fear and anxiety, but also with feelings of love. The therapists’ reactions to having a patient “under their skin” varied from resistance to symbiotic relatedness. The therapists’ ideas of their professional role influenced how the experience of carrying the patient’s suffering was interpreted. The phenomenon of the patient’s presence in the therapist’s representational world might be interpreted as a distinct countertransference phenomenon when working in a more “thin boundary” manner with particular cases. The therapists’ ability to effectively manage their vulnerabilities, activated in the countertransference, seems to be crucial for therapeutic progress. Implications for research, clinical practice, and training are discussed.     

The porn retreat: Narcissism and adolescence

The ready availability and intense imagery of contemporary pornography raises considerable public concern about its effect on society in general and on the minds of young people in particular. This paper seeks to understand its transgressive nature and its widespread appeal from a psychoanalytic perspective with reference to Chasseguet- Smirgel’s (1984) concept of the ‘anal-sadistic universe’ and Kohut’s (1972) theory of narcissism. The world of pornography can be seen as providing the individual with the possibility of narcissistic retreat from the frustrations and humiliations of the outside world. In this essentially self-enclosed illusory inner experience, he or she can conjure up a fantasy of unchallenged omnipotence in which, through the screen, anything can be arranged and commanded. Pornography feeds on normal adolescent narcissistic preoccupations; it provides a special, private place in which to hide and play out various fantasies without restraint. This is much more problematic for those adolescents who are more insecure and vulnerable and whose need to take flight from the external world and seek in pornographic fantasy a sense of grandeur and sexual potency is all the greater. It is these adolescents who become so much more immersed in their porn retreat and are so much more at risk of suffering emotional harm.     

Memory in dreams1

In this paper the author discusses a specific type of dreams encountered in her clinical experience, which in her view provide an opportunity of reconstructing the traumatic emotional events of the patient’s past. In 1900, Freud described a category of dreams – which he called ‘biographical dreams’– that reflect historical infantile experience without the typical defensive function. Many authors agree that some traumatic dreams perform a function of recovery and working through. Bion contributed to the amplification of dream theory by linking it to the theory of thought and emphasizing the element of communication in dreams as well as their defensive aspect. The central hypothesis of this paper is that the predominant aspect of such dreams is the communication of an experience which the dreamer has in the dream but does not understand. It is often possible to reconstruct, and to help the patient to comprehend and make sense of, the emotional truth of the patient’s internal world, which stems from past emotional experience with primary objects. The author includes some clinical examples and references to various psychoanalytic and neuroscientific conceptions of trauma and memory. She discusses a particular clinical approach to such dreams and how the analyst should listen to them.     

Experiencing the Production of Sounds

It is often supposed that our experience of sounds is as of things distinct from the material world of sight and touch: reflecting on the character of our auditory experience might seem to confirm that. This paper describes the features of our auditory experience that can lead one to think of sounds in this way. It then describes a way we can experience sounds as being part of the material world. Since this is a kind of experience that essentially involves more than one sense, the paper ends by drawing some conclusions about how we should think about the senses.     

Fostering the therapeutic alliance: Recognizing autonomy’s dialogical antecedents

ABSTRACT

This paper presents a reconceptualization of autonomy as the iterative realization of one’s capacity for “effective self-definition,” that is, possessing a sense of clarity and coherence in “who I am,” and exercising the decisional and volitional ownership over my life that this engenders. This process is “Relational,” wherein people’s interpersonal interactions have a deep and pervasive influence on their ability to recognize and exercise their autonomous capacities. This Relational understanding of autonomy is contextualized within the field of addiction rehabilitative practice. Addiction is a pathology that progressively and insidiously undermines autonomy – producing a number of negative consequences that present themselves along a “continuum of pervasiveness.” In order to most fully foster rehabilitation, therapeutic alliances should to be attentive to facilitating autonomy’s dialogical antecedents. Here, interpersonal recognition can help clients to more fully recognize their own autonomous resources – enabling them to embark on their rehabilitative journey and achieve broader autonomous living. This paper concludes by proposing ways that practitioners can manifest their recognition of their clients’ autonomy within the therapeutic encounter.     

Building Alliances with (In)Voluntary Clients: A Study Focused on Therapists’ Observable Behaviors

This study aimed to compare therapists’ observable behaviors to promote alliances with involuntary and voluntary clients during brief family therapy. The therapists’ contributions to fostering alliances were rated in sessions 1 and 4 using videotapes of 29 families who were observed in brief therapy. Using the System for Observing Family Therapy Alliances, trained raters searched for specific therapist behaviors that contributed to or detracted from the four alliance dimensions: engagement in the therapeutic process, an emotional connection with the therapist, safety within the therapeutic system, and a shared sense of purpose within the family. The results showed that when working with involuntary clients, therapists presented more behaviors to foster the clients’ engagement and to promote a shared sense of purpose within the family. However, in the fourth session, the therapists in both groups contributed to the alliance in similar ways. The results are discussed in terms of (a) the therapists’ alliance‐building behaviors, (b) the specificities of each client group, and (c) the implications for clinical practice, training, and research.     

Anaxagoras’s Qualitative Gunk

Are there atoms in the constitution of things? Or is everything made of atomless ‘gunk’ whose proper parts have proper parts? Anaxagoras (fifth-century BC) is the first gunk lover in the history of metaphysics. For him gunk is not only a theoretical possibility that cannot be ruled out in principle (as it is for modern gunk lovers). Rather, it is a view that follows cogently from his metaphysical analysis of the physical world of our experience. What is distinctive about Anaxagoras’s take on gunk is not only what motives the view, but also the particular type of gunk that he develops. It is qualitative gunk, rather than material gunk. Anaxagoras’s ontology was developed before matter was ‘invented’. It includes quality tropes only; they are gunky. The resulting metaphysical view – a world of qualitative gunk – is new, in the sense of being hitherto unexplored; and yet, it is derived from Anaxagoras’s writings. Drawing on Anaxagoras’s insights, this paper offers a sketch of what qualitative gunk ontology looks like; it explores what motives it; and it highlights the differences of qualitative gunk from material gunk.     

Puzzles of Discourse in Being and Time: Minding Gaps in Understanding

Abstract

This paper takes issue with Heidegger’s claim that discourse and understanding are equally basic in the constitution of our making sense of the world. I argue that Heidegger cannot consistently establish this claim, and that discourse can be thought of as being more basic than understanding. The proposed line of thinking has the advantage of shedding light on both the finitude and the normativity of our making sense of the world. Thus, by setting up an exchange with the later Wittgenstein’s discussion of rule‐following makes it possible to develop an approach to the normativity of meaning which was not readily available on Heidegger’s account. Further, the paper offers an inquiry into a certain aspect of our finite sense of the world which, in spite of Heidegger’s marked attention to finitude, was obscured by his approach to discourse. The implications of the argument might be far‐reaching. The view of a basic role of discourse can put into question Heidegger’s guiding vision according to which time alone is ultimately the fundamental constituent of our sense of what there is. The engagement with Wittgenstein indicates, in conjunction with other themes of the paper, that there are certain perspectives and issues in phenomenology which are much closer to aspects of the analytic tradition than is usually granted.     

The therapeutic use of self in constructionist/systemic therapy

The introduction of a constructivist orientation to family therapy has promoted a reconceptualization of the therapeutic use of self. The multiply-engaged therapist is seen as positioned within rather than as acting upon a system. Such a therapist facilitates change through participation in, and active engagement with, each system member's perceptions and experience. Multiple engagement synthesizes the "instrumental" and "noninstrumental" perspectives through use of the idea of systemic influence, or systemic positioning. Multiple engagement stresses the relational perspective over the extremes of either pure interventionism or pure facilitation. Five specific therapeutic stances are introduced and are clinically illustrated; taken together, these stances articulate one model for a constructivist family therapy.     

C. S. Lewis’ mythopoeia of heaven and earth: implications for the ethical and spiritual formation of multicultural young learners

This paper examines C. S. Lewis’ perspective of myth or fantasy literature which has mesmerized, and exerted great impact on, young learners’ hearts. In a society entrenched in postmodern ideologies, the understanding of what principles govern the construction of ethical and spiritual identity of young learners is often lost. In this context, well-written children’s literature can be a wonderful avenue where they can restore the value of the ordinary world, escape from the bondage of sinister world and enhance their sense of supernatural world. This paper argues that these are the major values Lewis held dear in the work of mythopoeia such as The Chronicles of Narnia. It also argues that Lewis’ fantasy novels for children were primarily his attempt to allow them to experience the mythic quality of good stories, i.e., to savour a more ultimate reality and divine truth through the myriad fantastic images and supernatural imagination.