The Hard Issues of Life

In pastoral counseling, the practitioner and client face the most difficult human problems. An authentic encounter and subsequent connection with one's fundamental Being often occurs, creating a direct existential knowing of what is. Because there are no directions or steps in a protocol to follow in this process, it is helpful for the client to reframe his/her existential search for Being as a Rite of Passage, comprising three distinct, but not separate stages—the separation phase, the initiation phase, and the return or integration phase. Such a process permits the individual a realization of what is through his/her own life circumstances, as a meaningful progression of spiritual growth.decorated Vietnam combat veteran and a marriage, family, and child counselor specializing in treatment of PTSD     

Rorty's Dewey: Pragmatism,education and the public sphere

In Habits of the Heart and The Good Society, Bellah et al. diagnose our loss of public life in areas such as education and relate this loss both to flaws in moral ecology and to our institutions. Their opposition to the Lockean metaphysic of self and community and to objectivist epistemology as a way of understanding schools is helpful in that it naturally suggests the kind of piecemeal, contextualized change that we locate within Dewey's viewpoint. But, I argue, Bellah et al.'s penchant for first philosophy ultimately taints their work. While I applaud their turn to Dewey, I find their choice of a metaphysical, rather than a Rortyan reading of Dewey misguided. The proper alternative to a Lockean metaphysics is not a communitarian/Aristotelian one; the proper corrective to objectivist epistemology is not Deweyan epistemology or critical theory. We need to see, as in Rorty (1991b), that democracy exists prior to normative philosophy just as it has priority over substantive religion. To think otherwise would lead to a loss of contact with the ordinary, specific, ever-changing realms where our lives, and our democratic institutions — including the university — must either thrive or flounder. Finally, there is no epistemology or metaphysics that will adequately ground the university's workings. Instead, there is only, as Dewey put it, growth or failure to grow, guided by hints and resonances that arise in evolving circumstances.     

Is World Poverty a Moral Problem for the Wealthy?

This article discusses the question of poverty and wealth in light of several theses put forward by Larry Temkin. The claim that there is a sort of cosmic injustice involved when great disparities of ability or of wealth are found. He is concerned especially about disparities that are undeserved. It is agreed that this is unfortunate, but not agreed that they are unjust in a sense that supports the imposition of rectification on anyone else. Nor is poverty typically undeserved in the only really relevant sense: the poor simply do not produce enough to earn them high incomes, and probably correct incomes they derive are indeed what such efforts are worth in the circumstances. That persons with very low incomes may merit our sympathy is accepted, but sympathy leads to charity, rather than to the involuntary exploitation of the better off. The essay concludes with further observations about the relevance of free markets, and points to the iniquities of the restrictions on commerce that are the most potent source of perpetuated poverty today.     

Sufism and Gerotranscendence: The Impact of Way of Thinking, Culture, and Aging on Spiritual Maturity

This essay examines the similarities and dissimilarities between a gerotranscendental person's and a Sufi's view of ontological questions, of self and of social and individual relationships. Using the Life History Approach followed up by thematic semi-structured interviews, I studied thirteen Iranian Sufis residing in Sweden, dividing the interviewees into two groups according to the stage of their life in which they became familiar with the Sufi ideas: those who became familiar with Sufi ideas early in their life (30 years) are called early Sufis, and those whose familiarity with Sufi ideas came about in their later life (>30) are called later Sufis. The study posits that the existence of a cosmic view of self and the surrounding world can be observed among early Sufis due to their intemalization of the Sufi ideas in early life. Regarding later Sufis, we can hypothesize that the existence of such a cosmic view is not only due to the intemalization of Sufi ideas, but also to aging.     

Differentiation of Self and Attachment in Adulthood: Relational Correlates of Effortful Control

This study tested relations between differentiation of self, adult attachment, and effortful control in a sample of 225 adults. Results indicated that adult differentiation of self uniquely predicted greater effortful control, after accounting for variance due to attachment security. Greater ability to take I positions in relationships, along with lower emotional reactivity (ER) and attachment anxiety, were unique predictors of effortful control. Significant relationships emerged between dimensions of attachment and differentiation of self, with strongest associations observed between attachment avoidance and emotional cutoff (r = –.78), and attachment anxiety and ER (r = –.60).     

Quantum Logic as a Fragment of Independence-Friendly Logic

The working assumption of this paper is that noncommuting variables are irreducibly interdependent. The logic of such dependence relations is the author's independence-friendly (IF) logic, extended by adding to it sentence-initial contradictory negation ¬ over and above the dual (strong) negation . Then in a Hilbert space turns out to express orthocomplementation. This can be extended to any logical space, which makes it possible to define the dimension of a logical space. The received Birkhoff and von Neumann quantum logic can be interpreted by taking their disjunction to be ¬(A & B). Their logic can thus be mapped into a Boolean structure to which an additional operator has been added.     

Applications of object relations theory and self-psychology in current group therapy

In an effort to explore how group therapists can apply psychoanalytic theory in the group modality to advantage, two major developments in analytic theory are examined. 1) Kernberg stresses the neutral interpretive stance and utilizes concepts of protective identification and splitting in dealing with borderline pathology. This paper illustrates concretely how such theory can be used by the group therapist to encourage working through in the group situation. 2) Kohut's work stresses the empathic, nurturant analytic stance and focuses upon idealization, the grandiose self and the self-object. An understanding of these concepts helps the group therapist avoid obstacles in the treatment of narcissistic patients and can enrich the therapeutic work. The paper concludes that treatment of the difficult patient may be enhanced by the group situation in combination with specific psychoanalytic concepts.     

Illness as a crisis of meaning: Psycho-spiritual agendas in health care

The term psychosocial has come to refer to a host of issues in health care. Its wide, indiscriminate usage in referring to almost any non-biophysical aspect of illness obscures or distorts the experience of illness as a crisis of meaning. The term psycho-spiritual agenda is introduced to emphasize the problems of meaning associated with illness, and to avoid the potential reductionism, pathological skew, and interventionist bias of conventional psychosocial analyses of the illness experience.     

Let Me Tell You About My Mother: Two Daughters Re-Story and Restore Their Aging Mothers

Two daughters undertake to restory their aging Jewish mothers. Their projects serve as a demystification of motherhood, as an insight into the ever-changing mother-daughter relationship, and as a way to restore a parent whose life story is being masked by the facade of aging. Kim Chernin's In My Mother's House (1983) chronicles the life of Rose Chernin, Communist activist, while Vivian Gornick's Fierce Attachments (1987) focuses on a woman who spent most of her life in a Bronx tenement. Both writers are children of powerful mothers to whom they are strongly connected, and their writing describes their ongoing struggle to separate from these women. Gornick and Chernin become the bearers of family histories which will be passed on to the next generation, and a voice for first-generation woman whose stories have never been told.     

The unwanted child and mental illness: A brief,selective review

A commonly held belief is that the unwanted child is at risk for emotional disorders. This article teases out the aspects of unregulated fertility that are likely to result in an unwanted child and examines the evidence that suggest their relationship to mental illness.Samuel O. Okpaku, M.D., Ph.D., is in private practice.     

Gender Differences and Sexism in the Knowledge and Use of Slang

Gender differences and sexism in the knowledge and use of slang were investigated. Thirty male and thirty female undergraduates (mostly Caucasian and middle-class) reported all the slang terms they knew to describe either woman or man, how many terms they used, and how frequently they used them. The terms were categorized as sexual or non-sexual Males listed more terms than females, but no gender differences were found in the listing of sexual slang or the use of slang. More sexual slang was listed to describe women than men, and participants reported using fewer of the terms describing women. Results suggest that although gender differences in the knowledge and use of slang may be narrowing, it remains the case that more sexual and derogatory slang exists to describe women.     

An Appreciation of Hal Childs' Critique of Historical Jesus Research

Biblical scholars have been exceedingly slow to grasp the implications of the Heisenberg principle, namely, that the observer is always a part of the field being observed, and disturbs that field by the very act of observation. In terms of the interpretive task, this means that there can be no question of an objective view of Jesus as he really was. Objective view; is itself an oxymoron; every view is subjective, from a particular angle of vision. We always encounter the biblical text with interests. We always have a stake in our reading of it. We always have angles of vision that can be helpful or harmful in interpreting texts. Historical writing does not treat reality; it treats the interpreter's relation to it, according to Brian Stock. All history, said the poet Wallace Stevens, is modern history. And historical criticism is a form of criticism of the present, according to Walter Kasper. All that is true, but only partially. For historical criticism can still help us recover an understanding of that past that holds out to us present meaning.     

Evaluative factors in social problem solving by aggressive boys

Components of social problem solving (problem definition, generation and prioritization of solutions, and generation and evaluation of consequences) were assessed in high aggressive and low aggressive boys from grades 2– 3 and 5–6. When compared with their low aggressive peers, high aggressive boys at both grade levels were more likely to (1) define social problems based on the perception that others were hostilely-motivated adversaries, (2) generate few consequences for exhibiting aggression, (3) choose a second-best solution that was rated as ineffective, and (4) evaluate their own affective reactions to self-generated consequences of aggression as wouldn't care or as not unhappy. In addition, within the group of aggressive boys, problem definition was found to be significantly related to both number of solutions generated and effectiveness of solutions that subjects chose as best and second-best. These findings are discussed in terms of early patterns of cognitive mediation that differentiate high aggressive children from their low aggressive peers.The authors would like to thank the staff of the Santa Barbara, City and County school districts for their cooperation.     

Commentary: Further Thoughts About Assimilative Integration

The models for assimilative integration presented in this issue are considered. It is concluded that some grounding theories may be too structured, or one's interpretation of them too rigid, stifling psychotherapeutic flexibility and creativity by excluding potentially useful interventions. Alternatively, models may be too unstructured, or one's interpretation of them too loose, leading to treatment forms lacking specificity, direction, and coherence. As noted originally by Messer, assimilative integration operates most beneficially when practitioners address the limitations of their therapeutic models, or tap their models' progressive implications in ways that respect the fundamentals of their shared clinical theories. Practiced in this balanced way, assimilative integration can offer a useful, flexible way of navigating a creative yet disciplined psychotherapeutic course between unbridled technical eclecticism and technical and theoretical rigidity. The author also examines and extends some of the integrative ideas put forth in this issue, from a two-person or intersubjective perspective based on a relational psychodynamic treatment model.     

Re-visioning resurrection: St. Paul and Swedenborg

St. Paul's spiritual body is envisaged as imaginal body, the wordimaginal standing for the intermediate realm of beings and events in Neoplatonism and Sufism. Swedenborg's world of spirits and angels conforms to this view and so is seen as contributing to a richer understanding of St. Paul in the sense of a good docetism. Crucial in this kind of revisioning the mystery of resurrection is the creative power of visionary imagination, which, in turn, is inseparable from the reality of the soul as thesitus of visionary events.     

Merleau-Pontian Phenomenology as Non-Conventionally Utopian

This essay takes up the claim made recently by Simon Critchley in The Companion to Continental Philosophy that a feature common to many philosophers in the Continental tradition is the utopian demand that things be otherwise. The general question I pursue has to do with whether or not such a claim includes movements within Continental philosophy that do not self-identify with the utopian (like critical theory). The particular question has to do with whether or not the movement of phenomenology is utopian or does it, because of its other commitments, view the utopian as the antithesis to its orientation, which makes that claim that phenomenology is utopian seem strange. My thesis is that phenomenology can be seen as a utopian tradition but that some account must be given that demonstrates this connection to the utopian. In particular, I argue that Maurice Merleau-Ponty's phenomenology provides an understanding of the utopian, which I call a non-conventional view, that is vastly different from the one assumed by most when they see or hear the word utopian, which I label conventional. I show that such a non-conventional understanding can be developed in a way that neither requires us to view the utopian solely as opposed to finitude and contingency, nor a form of thought and action from which we necessarily need to dissociate ourselves. It is this non-conventional view of the utopian that in the end enables us to understand how Continental philosophy in general and phenomenology in particular are important bearers of the utopian demand that things be otherwise.     

A dimensional analysis of claustrophobia

The present study investigated whether situational and cognitive dimensions of claustrophobia exist. To this end, the Claustrophobia Situations Questionnaire (CSQ) and the Claustrophobia General Cognitions Questionnaire (CGCQ) were developed and exploratory factor analyses were performed on these scales. Two-factor solutions for both the anxiety and the avoidance ratings on the CSQ were obtained, accounting for 40.1% and 34.2% of the variance, respectively. Two subscales were created from the two-factor solution of the anxiety section of the CSQ: (1) Fear of Entrapment and (2) Fear of Physical Confinement. Two subscales were also created from the two-factor solution of the avoidance section of the CSQ: (1) Avoidance of Crowds and (2) Avoidance of Physical Confinement. A three-factor solution was obtained for the CGCQ, accounting for 54.4% of the variance, from which the following three subscales were created: (1) Fear of Loss of Control, (2) Fear of Suffocation, and (3) Fear of Inability to Escape. Cronbach alphas for all subscales ranged from .84 to .94. Exploratory correlational analyses were conducted between the situational and the cognitive dimensions.     

The Idea of Public Justification in Rawls’s Law of Peoples

The article examines Rawlss Law of Peoples as an attemptto extend the conception of public justification originallydeveloped in Political Liberalism to the internationaldomain. After briefly sketching the main elements of Rawlssconception of public justification, the article examineshow this is developed in Law of Peoples, pointingout the main differences with the domestic case. The articlethen tries to show that Rawlss justificatory strategy containsa number of inconsistencies which undermine the persuasivenessof the conception of international justice he advocates. Thisin turn can be traced back to the failure fully to addressthe constituency problem facing theories ofpublic justification.     

Relationship of Connected and Separate Knowing to the Learning Styles of Kolb,Formal Reasoning,and Intelligence

The present investigation examined the relationship between the Connected and Separate Knowing dimensions of the Knowing Styles Inventory [K. H. Knight, M. H. Elfenbein, and J. A. Messina (1994) A Scale to Measure Connected and Separate Knowing: The Knowing Styles Inventory, paper presented at the meeting of the New England Educational Research Organization, Rockport, ME; (1995) A Preliminary Scale to Measure Connected and Separate Knowing: The Knowing Styles Inventory, Sex Roles, Vol. 33, pp. 499–513] and the Concrete Experience and Abstract Conceptualization learning modes of D. A. Kolb [(1984) Experiential Learning: Experience as the Source of Learning and Development, Englewood Cliffs, NJ: Prentice-Hall], formal reasoning ability [B. Inhelder and J. Piaget (1958) The Growth of Logical Thinking from Childhood to Adolescence, New York: Basic Books; (1975) The Origin of the Idea of Chance in Children, New York: W. W. Norton; K. G. Tobin and W. Capie (1981) The Development and Validation of a Group Test of Logical Thinking, Educational and Psychological Measurement, Vol. 41, pp. 413–423], and vocabulary and abstract thinking ability [W. C. Shipley, (1940) A Self-Administering Scale for Measuring Intellectural Impairment and Deterioration, Journal of Psychology, Vol. 9, pp. 371–377], Study 1 (126 females, 117 males) found that males who were more connected were more likely to describe their learning style as emphasizing feeling rather than thinking (i.e., scored higher on Concrete Experience). Studies 2 (59 females, 39 males) and 3 (56 females, 58 males) found no relationship between Connected or Separate Knowing and formal reasoning and vocabulary or abstract thinking ability, respectively. Suggestions for future research were presented.     

The Creative Dilemma: The Influence of Schiller''s Aesthetics on the Life and Work of Otto Rank

The impact of philosophical wisdom on the pioneers of psychoanalytic work is presented in this article, in particular the influence of Schiller's aesthetics on the theoretical and clinical work of Otto Rank. The essay will compare and contrast Schiller's major themes—in particular his notions of the aesthetic impulse, will, and his concept of harmonia—with aspects of Rank's contributions, namely, his notions of creativity and the art of living. Drawing from Schiller's aesthetic vision, Rank's notion that art and play are foundational sources for healing is described in the author's own clinical work.