Behind Our I’s: Grief and Loss in the Poetry of Li-Young Lee

This article uses Kenneth R. Mitchell and Herbert Anderson’s (1983) six modalities of grieving as presented in Donald Capps’ (1993) The Poet’s Gift to bring a pastoral theological perspective to bear on Li-Young Lee’s Behind My Eyes (2008), a collection of thirty-nine poems. In specifically focusing on Lee’s poem “To Hold,” it makes the case for a seventh grieving modality, that of preemptive loss. Employing Mitchell and Anderson’s distinction between faithful and unfaithful grieving, it argues that preemptive loss is an unfaithful form or expression of grieving, and notes the irony and sadness in this regard, as this unfaithful response to grief is informed by what is widely considered to be a faithful Judeo–Christian perspective, rooted in the inescapable sinfulness of humanity.     

Spiritual Practice,Health Promotion,and the Elusive Soul: Perspectives from Public Health

Spirituality and religion are topics of increasing interest in U.S. society and popular culture as well for many health professions, including medicine, psychology, and public health. This article comments on Mark Graves’ (2008) synthesis of science and spirituality/religion, Mind, Brain, and the Elusive Soul from the perspective of a public health professional. I briefly review the sources, extent, and conceptual approaches of emerging scientific and health interest in spirituality/religion. Spiritual practices are identified as phenomena of central interest. Major concepts of Graves’ synthesis are reviewed, and the soul’s relevance to spiritual growth, popular culture, and scientific application is discussed. Several questions are posed as a stimulus to further extension and refinement of Graves’ synthesis.     

Reclaiming the Person: Intersectionality and Dynamic Social Categories Through a Psychological Lens

Psychology’s conventionally treatment of individuals’ engagement with and resistance to the societal processes in which they are embedded has come under scrutiny amid the rise of postmodernist and critical feminist perspectives (among many others) in the social sciences. A sample of social psychology’s responses to these critiques is presented in the recently published book, Social Categories in Everyday Experience edited by Shaun Wiley et al. (2011). In this essay, the challenges of seriously addressing the critiques of psychology’s conventional treatment of social categories, which implicate fundamental assumptions of the discipline, are discussed. Further, it is argued that in order to effectively construct psychological accounts of political activism and social change amid theories that are increasingly cognizant of the complexities and contingencies of social embeddiness, the person must be reclaimed and revisioned. Notions of agency that complement an intersectional and systemic vision of the social world are discussed.     

The Role of Spirituality in Advance Directive Decision Making Among Independent Community Dwelling Older Adults

The purpose of this grounded theory study, based on Strauss and Corbin’s (1998) grounded theory methodology, was to investigate the meaning, definition, and needs regarding the role of spirituality in end of life care among independent community dwelling older adults in relation to advance directive decision making (ADDM). Findings revealed that through the use of story telling, independent community dwelling older adults were able to define spirituality and describe the important role spirituality plays in everyday life and in ADDM. A theoretical model was constructed consisting of a mirrored basic social process, Spirituality as Connecting.     

A Spiritual Person

When asked in a questionnaire to describe a spiritual person, William James named one instead: Phillips Brooks. This article focuses on Brooks—his life, his sermons, and his poem “O Little Town of Bethlehem”—to make the case that he exemplified James’ view of spirituality as “a susceptibility to ideals, but with a certain freedom to indulge in imagination about them.” It also supports Belzen’s (Mental Health, Religion & Culture, 12:205–222, 2009) view that there is no spirituality in general but only individual manifestations of it, a point that James’ nomination of Brooks implicitly supports.     

The Making of the Reliably Religious Boy

In Men, Religion, and Melancholia: James, Otto, Jung, and Erikson (D. Capps, 1997) and Men and Their Religion: Honor, Hope, and Humor (D. Capps, 2002), I argued that men are no less religious than women, but their religiousness is different from that of women because it has its psychological origins in the emotional separation between a boy and his mother around the ages of three to five. Employing Freud’s “Mourning and Melancholia” (S. Freud, 1917/1963) essay, I suggested that their religiousness is rooted in an ontological state of melancholy (which is different from the psychological state of depression). In Men and Their Religion I identified the religions of honor and of hope as the primary forms of male melancholic religion, and suggested that humor is a third form that may come to one’s assistance when one experiences the limitations of the other two religions. In this article, I focus on my own early adolescent years (age 11–14) and explain how one boy became reliably religious, that is, how he embraced or internalized the religions of honor and of hope. In the companion article, I will explain how these two religions were relativized—and thereby preserved—by the religion of humor.     

The Confucian Self and Experiential Spirituality

Since the publication of his book on Zhongyong (Tu 1976), Tu Weiming has worked for more than 30 years on an anthropocosmic reconstruction of the Confucian universe, in which self-transformation is defined both as the starting point and as the necessary vehicle for one’s spiritual journey. This article is primarily intended to examine Tu’s attempts to reconstruct Confucian spirituality but further to take a step forward to argue that in the spiritual world as construed by Confucius and Mencius, the experiential functions as transcendental by which the self initiates and empowers the transformative process. Through exploring the spiritual significance of Confucian experiences, this essay will conclude that although “transcendental experience” is only one of many dimensions in other religious or intellectual traditions, it is the most important path for Confucians by which the self is enabled to become fully integrated with ultimate reality.     

An Apology for a Religion of the Melancholic

This article is a study of depression and melancholia from the psychoanalytic perspective. Starting with the issue of levels and categories involving the phenomena of depression and melancholia, it elucidates the particular nature of the melancholic loss; the fact that the melancholic’s problem has to do with language; the view of the melancholic subject as a default subject; and the question of desire in melancholia and its trajectory toward recovery, eventually leading to a hopeful imagination concerning the innermost human desire. Three Lacanian psychoanalytic theories (Darian Leader (2009); Colette Soler (2006); Slavoj Zizek (2006)) are used to support my arguments; Suah Bae (2003, 2004) provides fascinating fictional truths that witness to the melancholic’s inner world; and Donald Capps (2000) renders a decisive help in my pastoral psychological reading of all of these writers.     

Does the Modality Effect Exist? and if So, Which Modality Effect?

The modality effect is a central issue in multimedia learning [see Mayer (Cambridge University Press, 2005a), for a review]. Sweller’s Cognitive Load Theory (CLT), for example, presumes that an illustrated text is better understood when presented visually rather than orally. The predictive power of CLT lies in how it links in to Baddeley’s (1986) model of working memory and Penney’s (Mem Cognit 17:398–442, 1989) Separate-Streams Hypothesis. Ginns’s (Learn Instr 4:313–331, 2005) recent meta-analysis also supports the modality effect (d = 0.72, based on 43 independent effects). This article replicates the meta-analysis of the modality effect based on 86 independent effects (with within-study subgroups as the unit of analysis and with mean of the outcomes as the dependent measure), with results showing a reduction of the overall effect size by almost half (d = 0.38), and even more when Duval and Tweedie’s Trim and Fill method is used to correct publication bias (d = 0.20). This article also widens the scope of the analysis of moderator variables (e.g. Pace of presentation, Type of visualization, Research group) as well as their potentially confounded effects. Finally, it is argued that, for theoretical reasons, the so-called modality effect cannot be based on Penney’s or Baddeley’s theories and must be explained in a different way.     

Quantum logic as a dynamic logic

We address the old question whether a logical understanding of Quantum Mechanics requires abandoning some of the principles of classical logic. Against Putnam and others (Among whom we may count or not E. W. Beth, depending on how we interpret some of his statements), our answer is a clear “no”. Philosophically, our argument is based on combining a formal semantic approach, in the spirit of E. W. Beth’s proposal of applying Tarski’s semantical methods to the analysis of physical theories, with an empirical–experimental approach to Logic, as advocated by both Beth and Putnam, but understood by us in the view of the operational- realistic tradition of Jauch and Piron, i.e. as an investigation of “the logic of yes–no experiments” (or “questions”). Technically, we use the recently-developed setting of Quantum Dynamic Logic (Baltag and Smets 2005, 2008) to make explicit the operational meaning of quantum-mechanical concepts in our formal semantics. Based on our recent results (Baltag and Smets 2005), we show that the correct interpretation of quantum-logical connectives is dynamical, rather than purely propositional. We conclude that there is no contradiction between classical logic and (our dynamic reinterpretation of) quantum logic. Moreover, we argue that the Dynamic-Logical perspective leads to a better and deeper understanding of the “non-classicality” of quantum behavior than any perspective based on static Propositional Logic.     

The Mother Relationship and Artistic Inhibition in the Lives of Leonardo da Vinci and Erik H. Erikson

In four earlier articles, I focused on the theme of the relationship of melancholia and the mother, and suggested that the melancholic self may experience humor (Capps, 2007a), play (Capps, 2008a), dreams (Capps, 2007c), and art (Capps, 2008b) as restorative resources. I argued that Erik H. Erikson found these resources to be valuable remedies for his own melancholic condition, which had its origins in the fact that he was illegitimate and was raised solely by his mother until he was three years old, when she remarried. In this article, I focus on two themes in Freud’s Leonardo da Vinci and a memory of his childhood (1964): Leonardo’s relationship with his mother in early childhood and his inhibitions as an artist. I relate these two themes to Erikson’s own early childhood and his failure to achieve his goal as an aspiring artist in his early twenties. The article concludes with a discussion of Erikson’s frustrated aspirations to become an artist and his emphasis, in his psychoanalytic work, on children’s play. Donald Capps is Professor of Pastoral Psychology at Princeton Theological Seminary. His books include Men, Religion, and Melancholia (1997), Freud and Freudians on Religion (2001), and Men and Their Religion: Honor, Hope, and Humor     

Non-monotonicity and Informal Reasoning: Comment on Ferguson (2003)

In this paper, it is argued that Ferguson’s (2003, Argumentation 17, 335–346) recent proposal to reconcile monotonic logic with defeasibility has three counterintuitive consequences. First, the conclusions that can be derived from his new rule of inference are vacuous, a point that as already made against default logics when there are conflicting defaults. Second, his proposal requires a procedural “hack” to the break the symmetry between the disjuncts of the tautological conclusions to which his proposal leads. Third, Ferguson’s proposal amounts to arguing that all everyday inferences are sound by definition. It is concluded that the informal logic response to defeasibility, that an account of the context in which inferences are sound or unsound is required, still stands. It is also observed that another possible response is given by Bayesian probability theory (Oaksford and Chater, in press, Bayesian Rationality: The Probabilistic Approach to Human Reasoning, Oxford University Press, Oxford, UK; Hahn and Oaksford, in press, Synthese).     

The Ways of Humans: The Emergence of Sense and Common Sense Through Language Production

The present paper is an extension of Elstrup (Integrative Psychological and Behavioral Science, doi:10.1007/s12124-009-9095-x, 2009). Primarily, it is argued that the model presented in ‘The ways of humans’ describes the functional foundation of an emergent hierarchy and therefore cannot be reduced to its elements. Next, some ideas concerning the language mechanism, sense making and common sense are developed. Finally, it is argued that the scientific exploration of human development needs a unit of measurement. It is suggested that this unit can be found in time dependent sense making.     

The structure of lexical concepts

Jerry Fodor (Concepts: Where cognitive science went wrong. New York: Oxford University Press, 1998) famously argued that lexical concepts are unstructured. After examining the advantages and disadvantages of both the classical approach to concepts and Fodor’s conceptual atomism, I argue that some lexical concepts are, in fact, structured. Roughly stated, I argue that structured lexical concepts bear a necessary biconditional entailment relation to their structural constituents. I develop this account of the structure of lexical concepts within the framework of Pavel Tichy’s (The foundations of Frege’s logic. Berlin, New York: De Gruyter, 1988) theory of constructions. I argue that concepts are constructions which can be combined by way of Tichy’s construction-forming operations of composition and closure and an additional operation, simplification, which I propose in section 6. The last of these construction-forming operations plays a central role in my account of lexical concept structure. Stated generally, structured lexical concepts are a result of simplifying their structural constituents.     

The Mandala Model of Self

The research by Hendrich et al. (2010a, b, c) from the University of British Columbia has indicated that 96% of psychological samples published in the world’s top journals from 2003 to 2007 were drawn from Western, Educated, Industrialized, Rich, and Democratic (WEIRD) societies, which house only 12% of the world’s population. Compared with the WEIRD samples, most of the world’s population is non-Weird. Therefore, the most important mission of Asian indigenous psychology is to initiate a scientific revolution by constructing various kinds of theoretical models to describe psychological phenomenon and behavior of people from non-Weird countries. Keeping this in view this paper tries to articulate a theoretical model of self which has potential to go beyond the western models.     

Consciousness,Trauma, and Health: A Cognitive Systems Response to Payne,Walsh, and Oman

Religion and cognitive science contribute complementary understandings of the human person, and an integrated perspective can bridge clinical, spiritual, and philosophical resources to facilitate healing and growth. Drawing upon cognitive science and systems theory, I respond to Richard Payne, Mary Walsh, and Doug Oman’s comments on my Mind, Brain, and the Elusive Soul (Graves 2008; Oman 2011; Payne 2011; Walsh 2011).     

Vollkommene Syllogismen und reine Vernunftschlüsse: Aristoteles und Kant. Eine Stellungnahme zu Theodor Eberts Gegeneinwänden. Teil 2

In an earlier article (see J Gen Philos Sci (2010) 41: 341–355) I have compared Aristotle’s syllogistic with Kant’s theory of “pure ratiocination”. “Ratiocinia pura” („reine Vernunftschlüsse“) is Kant’s designation for assertoric syllogisms Aristotle has called ‘perfect’. In Kant’s view they differ from non-pure ratiocinia precisely in that their validity rests only on the validity of the Dictum de omni et nullo (which, however, in Kant’s view can be further reduced to more fundamental principles) whereas the validity of non-pure ratiocinia additionally presupposes the validity of inferences which Kant calls consequentiae immediatae. I have argued that Kant’s view is in some (not in all) essential features in accordance with Aristotle’s view concerning perfect syllogisms and certainly leading to a tenable and interesting logical theory. As a result I have rejected not only the interpretation of Aristotle adopted by Theodor Ebert, but also the objections he has raised against Kant’s logical theory. As far as Aristotle is concerned, Ebert has attempted to defend his position in the first part of his reply to my article published in J Gen Philos Sci (2009) 40: 357–365, and I have argued against this defence in issue 1 of the J Gen Philos Sci (2010) 41: 199–213 (cf. Ebert’s answer in the same issue pp. 215–231). In the following discussion I deal with Eberts defence of his criticism of Kant published in the second part of his reply to my article (see J Gen Philos Sci (2009) 40: 365–372). I shall argue, that Kant’s principle ‘nota notae est nota rei ipsius’ and his use of technical vocabulary stand up to the objections raised by Ebert. His attempts to prove that Kant’s logical theory is defective are based on several misinterpretations.     

Nietzche’s Echo—A Dialogue with Thomas Altizer

Prophets provoke psychological unrest, especially when exposing accepted beliefs as profound deceptions. The biblical prophets exemplify such confrontation as do certain atheists ardently opposed to the images of God created by those seers. The German philosopher Friedrich Nietzsche dramatically illustrates this type of counterforce to the Judeo-Christian tradition. His prophet Zarathustra is intended to be a model for the modern mind, one free of superstitions inflicted by antiquated religious dogma. Nietzsche’s credo “God is dead” served as a declaration for the nineteenth century. In the twentieth century, it became a theological diagnosis. As a “movement,” or “tenor,” the death of God or radical theology was spearheaded by Thomas Altizer, a well-published young professor center-staged during the turbulent 1960s. His work foreshadows a new strain of atheism currently represented by biologist Richard Dawkins (2006, The God delusion. New York: Houghton Mifflin), philosopher Daniel Dennett (2006, Breaking the spell. New York: Penquin), neuroscientist Sam Harris (2004, The end of faith. New York: W.W. Norton; 2008, Letter to a Christian nation. New York: Vintage), journalist Christopher Hitchens (2007, God is not great. New York: Twelve), and mathematician John Allen Paulos (Paulos 2008, Irreligion. New York: Hill & Wang). This twenty-first century crusade against belief in God is best understood as a psychodynamic ignited by Altizer’s Christian atheism. The present dialogue reflects that dynamic while the prologue and epilogue reveal evidence of Providence amidst claims of God’s demise in contemporary history.     

Understanding Why Workers Engage in Rude Behaviors: A Social Interactionist Perspective

Interpersonal deviance is a form of counterproductive workplace behavior that is directly harmful to other individuals within an organization (Bennett and Robinson 2000). We argue that an important piece to understanding why deviance occurs is to go straight to the source—by asking individuals why they did it. Using Felson and Tedeschi’s (1993) social interactionist perspective of aggression and violence as a theoretical frame, the purpose of the current study was to explore individuals’ justifications for engaging in interpersonal deviance. The sample for this study consisted of 291 full-time working individuals obtained through an online service. Constructs were measured through the use of a web-based survey. Iterative K-means cluster analyses revealed interesting patterns that demonstrate the differential importance of power, retaliation, and having “no reason” in the decision to be deviant.