Being the Shadow: Witnessing Schizophrenia

This essay discusses Susan Smiley’s documentary film, Out of the Shadow (2004), and Tina Kotulski’s memoir, Saving Millie: A Daughter’s Story of Surviving Her Mother’s Schizophrenia, as filmic and narrative treatments of their mother’s schizophrenia. Mildred Smiley, and her diagnosis of and treatment for schizophrenia, is at the center of both her daughters’ treatments of mental illness, and in these texts, all three become witnesses to the multiple experiences of mental illness and the multiple events of psychiatric power. As I will argue, these two texts are treatments of schizophrenia that both see and don’t see Mildred Smiley’s experience of mental illness. Through these texts, we—viewer and reader—are asked to look again, or to look for the first time, at mental illness, and we are positioned as having the agency to look or look away. As we look and try to make sense of what we see (and don’t see), we too participate in the production of mental illness as a category of analysis.     

Kelly Oliver,Witnessing: Beyond Recognition

Continental Philosophy Review -     

The Primal Scene Phenomenon: Witnessing Parental Sexual Activity and Sociosexual Orientation

Sigmund Freud coined the term urszene—or “primal scene”—to describe the experience of children witnessing their parents engaging in sexual activity. We examined the historical context in which the primal scene emerged, considered contemporary views of the primal scene, and conducted two empirical studies (N = 961, 1390) to investigate Freud’s proposition that children who witness the primal scene would later be prone to “attacks of falling physically in love,” which we operationalized as sociosexual orientation. In both studies, individuals who witnessed the primal scene as children had a more unrestricted sociosexual orientation than those who did not. Additionally, men had a more unrestricted sociosexual orientation than women. Altogether, these results suggest a possible link between primal scene exposure and sociosexual orientation. In contrast to psychoanalytic theories, we offer psychodynamic and normative social explanations of the primal scene phenomenon.     

Witnessing to Christ Today

The global health situation at the beginning of the third millennium is alarming. 1 While countries in the global North spend huge amounts of money providing high‐tech medicine for their citizens, many people in resource‐limited settings still do not have access to basic health care. These people bear an unjust burden of disease, and tens of thousands die every day of diseases that can be treated and often cured. In this regard, the contribution of Christian churches to health care is sorely needed. Already, churches and faith‐based organizations are important health providers in many countries. This is especially the case with regard to people in remote areas and in resource‐limited settings, and with marginalized groups in these and other places. In addition to the engagement by Christian bodies in health care, in many churches, especially the fast‐growing churches of the global South, spiritual healing is becoming increasingly important. These churches seek to provide healing through prayer, blessing, the laying on of hands, and anointing with oil. However, many inside and outside the churches are not so confident that the churches' engagement in the field of health and healing is essential to their mission. Some argue that the churches should only be involved in health care provision if there are no secular health providers available. Also, whilst others insist on the use of exclusively “spiritual” means to overcome illness, many question whether Christians today should still seek to overcome illness through this approach. Against this background, the World Council of Churches (WCC) and the German Institute for Medical Mission (DIFAEM) wish to contribute to an understanding of the healing mission of the church today. Both organizations are engaged in the field of mission and healing, and have a long history in dealing with questions about the Christian healing ministry. 2 Since its inception, the WCC has regarded issues related to health as part of its core work. Health care and theological questions on health and healing have been on the agenda of WCC programmes on mission, as well as those dealing with justice and diakonia. For many years, the WCC's Christian Medical Commission guided the organization's work on health and healing. DIFAEM has been a partner with the WCC in worldwide discussions on the healing mission of the churches since the mid‐1960s, and a leader in the promotion and implementation of the concept of primary health care. In 2005, the world mission conference in Athens, Greece, considered the theme, “Come Holy Spirit, Heal and Reconcile: Called in Christ to Be Reconciling and Healing Communities,” and strongly reaffirmed the healing mission of the church. In 2007, the WCC and DIFAEM jointly called for a “study group on mission and healing” to follow up the Athens mission conference. This study group was subsequently mandated to work on the Christian understanding of the healing mission of the church, and to promote Christian engagement in the field of health. The members of the group are theologians and medical professionals from four continents and various denominations. 3 The objectives of the group include:

• to clarify the holistic and integrated nature of Christian mission and healing, based on biblical theology;
• to demonstrate ways in which Christian communities can contribute towards health and healing in contemporary contexts.

In this article, the study group offers a summary of the ecumenical discussions on health, healing and wholeness that were documented in WCC publications issued between 1965 and 2005. The main insight of these discussions was that health is not only physical and/or mental well‐being but includes the social and spiritual and other dimensions as well. This is reflected in the definition of health approved by the WCC in 1989: “Health is a dynamic state of well‐being of the individual and society, of physical, mental, spiritual, economic, political, and social well‐being – of being in harmony with each other, with the material environment and with God.” 4 This expanded definition of health leads us to the Christian understanding that healing is not only and not primarily medical. Healing then includes, for instance, addressing the spiritual needs of sick persons as well as working for justice, peace and the integrity of creation. Moreover, the role of congregational and non‐congregational communities and faith‐ based and governmental organizations as well as individual Christians in the field of health and healing becomes obvious. Faith communities/congregations in particular are called to practise healing in various ways. They contribute to healing as social networks, as places of teaching and learning together, and as advocates for justice, peace and the integrity of creation. Healing is practised in liturgical acts and through nurturing and practicing charismatic gifts, through counselling and caring, and through creating safe and open spaces. Faith communities have a role in promoting primary health care, and can become vital partners of the formal health sector. This contribution aims to reaffirm the healing mission of the church, and to encourage churches, plus Christian communities and organizations, to engage in this ministry, and thus take part in God's mission of transforming the world. 5 Beate JAKOB     

钦佩感：一种见贤思齐的积极情绪

钦佩感是对优秀他人或榜样的一种高度喜欢和尊敬, 是看到他人的优秀行为或品质时所产生的一种积极情绪, 其典型成分是欣赏和鼓舞。他人的优秀能力、美德、积极态度、自我提升动机、相似的价值观等因素影响钦佩感的产生。美德钦佩感会导致后叶催产素分泌, 和能力钦佩感分别激发不同但又相互重叠的脑区。钦佩感具有激励作用, 提高自我效能感和结果期望并影响其职业意向, 激发个体的亲社会动机与行为。拓展钦佩感的概念与成分、辨析与崇拜的相似与不同、开展钦佩感的应用研究以及跨文化或本土化研究等是该领域未来重要的研究方向。     

Artful Witnessing of the Story: Loss in Aging Adults

The authors examine the concepts of ego integrity, life review, and narrative reconstruction as cornerstones of theory that inform counseling practice with aging adults. Contemporary theories of grief reconciliation are proposed as useful models for understanding and creatively addressing the needs of adults who are 60 years and older.     

The joint structure of DSM-IV Axis I and Axis II disorders

The Diagnostic and Statistical Manual (4th ed. [DSM-IV]; American Psychiatric Association, 1994) distinction between clinical disorders on Axis I and personality disorders on Axis II has become increasingly controversial. Although substantial comorbidity between axes has been demonstrated, the structure of the liability factors underlying these two groups of disorders is poorly understood. The aim of this study was to determine the latent factor structure of a broad set of common Axis I disorders and all Axis II personality disorders and thereby to identify clusters of disorders and account for comorbidity within and between axes. Data were collected in Norway, through a population-based interview study (N = 2,794 young adult twins). Axis I and Axis II disorders were assessed with the Composite International Diagnostic Interview (CIDI) and the Structured Interview for DSM-IV Personality (SIDP-IV), respectively. Exploratory and confirmatory factor analyses were used to investigate the underlying structure of 25 disorders. A four-factor model fit the data well, suggesting a distinction between clinical and personality disorders as well as a distinction between broad groups of internalizing and externalizing disorders. The location of some disorders was not consistent with the DSM-IV classification; antisocial personality disorder belonged primarily to the Axis I externalizing spectrum, dysthymia appeared as a personality disorder, and borderline personality disorder appeared in an interspectral position. The findings have implications for a meta-structure for the DSM.     

Personality disorder and Axis I psychopathology: the problematic boundary of Axis I and Axis II

The confusion of personality disorders with Axis I disorders can be traced in part to inadequacies of assessment instruments and diagnostic criterion sets. However, it also reflects the absence of adequate conceptualization. If Axis I continues to include early onset, chronic impairments that characterize everyday functioning, then there is unlikely to be a clear or meaningful distinction. Inherent and unique to personality disorders is that they concern a person's sense of self and identity. They are disorders of everyday functioning. Personality disorders have an early onset, characterize everyday functioning, and relate closely to personality functioning evident within the general population; Axis I disorders, in contrast, have an onset throughout adult life, are episodic, and are readily distinguishable from normal personality functioning.     

A Pedagogy of Unknowing: Witnessing Unknowability in Teaching and Learning

Using insights from the tradition of via negativa and the work of Emmanuel Levinas, this paper proposes that unknowability can occupy an important place in teaching and learning, a place that embraces the unknowable in general, as well as the unknowable Other, in particular. It is argued that turning toward both via negativa and Levinas offers us an alternative to conceptualizing the roles of the ethical and the unknowable in educational praxis. This analysis can open possibilities to transform how educators think about the goals of education in two important ways. First, creating spaces for embracing unknowing in educational settings is an act of ethical responsibility that recovers a sense of the Other and his/her uniqueness. Second, rethinking the value of unknowing in the classroom may inspire in students and teachers a sense of vigilance, responsibility and witnessing. Unknowing is an act of embracing otherness and presents a curious element of redemption; in the lack of knowledge, the meaning of its absence is found.     

Witnessing, wonder, and hope

This article is based on a keynote address I gave in South Africa at the Eighth International Conference of The South African Association of Marital and Family Therapy. The phenomenon of witnessing is explored in a number of contexts, and a distinction is made between witnessing with and without awareness, and from an empowered or a disempowered position. I propose that the African philosophy of ubuntu--the emphasis of which is on the self in community, in contrast to the Western emphasis on the individual--may be a better fit for my view of hope, which, I propose, is not just a feeling but, rather, something people do.     

Witnessing Together to Christ's Compassionate Love

This is the text of the address on 31 August 2022 of the moderator of the central committee of the World Council of Churches (WCC) to the WCC's 11th Assembly, which took place in Karlsruhe, Germany, from 31 August to 8 September 2022.     

Witnessing Whiteness in the Ethics of Hauerwas

Despite constituting one of the most pressing ethical issues of our time, most white Christian ethicists and theologians fail to engage the issue of white supremacy in their work. As one of the most influential and prolific Christian ethicists of the past half‐century, Stanley Hauerwas represents this tendency, and provides specific reasons for his silence. This essay analyzes those reasons, and argues that a commitment to Alasdair MacIntyre’s understandings of tradition and narrative frames his view on race and prevents his engagement of racism. It then highlights the ways this reflects the broader trends of silence, abstraction, and colorblindness among white Christian ethicists when it comes to the issue. Identifying these failures, the essay concludes by suggesting that Hauerwas’s first published essay in 1969, on Black Power, provides resources for theologically engaging the problems of white supremacy today.     

Accuracy and Confidence in Person Identification: The Relationship Is Strong When Witnessing Conditions Vary Widely

We hypothesized that both accuracy and confidence in suspect identifications depend, in part, on participants' ability to identify the target, and that both accuracy and confidence therefore tend to be higher under conditions that lead to good memory for the target than under conditions that lead to poor memory for the target. Furthermore, we hypothesized that a substantial correlation between accuracy and confidence will be observed if, because of variations in conditions, there is considerable variability across participants in ability to identify the target. Consistent with these hypotheses, manipulations that affected accuracy also affected confidence in the same direction, and when data were collapsed across conditions the accuracy-confidence correlation was substantial (mean r = .59).     

In the Wake of Violence: Enacting and Witnessing Hope Among People

In the territory of violence and despair, hope is rare. Recent work on hope has shifted attention from hope as a feeling to hope as a practice that people can do together. This case report of a family exposed to domestic violence highlights the role played by a South African police officer in the mother's actions to separate from the context of violence. As a witness to the violence, the police officer acted from an ethic of justice and an ethic of compassion. Outsider witnessing of a counseling session resulted in the recruiting of a community of acknowledgement for the mother, the police officer, and an Assistant Commissioner of Police. Listening carefully and doing hope together gave rise to alliances against practices of violence. As a step of accountability, the authors used reflexive practices to question their responses and to avoid colonizing practices.     

The Relationship Between Self-Control,Witnessing Domestic Violence,and Subsequent Violence

The notion that violence begets violence is well accepted. Less clear are the precise factors that link together child violence and adult violence in an individual's life course. This study examines the role that self-control has in linking together exposure to violence in a child's life and subsequent violence in that individual's life. A telephone survey with 375 residents in Southeastern Virginia was conducted. Attention is given to whether those who saw their parents fight are more likely to (1) have a low self-control and (2) report having experienced violence either as an offender or a victim. Results suggest that witnessing violence is not related to self-control, and those who witnessed violence were less likely to have subsequent experiences with partner abuse. Further, we found that low self-control has a link with partner abuse. Implications for theory, policy, and future research are provided.     

Bystanders' Reactions to Witnessing Repetitive Abuse Experiences

The Impact of Event Scale—Revised (D. S. Weiss &C. R. Marmar, 1997) was used to obtain self‐reported trauma levels from 587 young adults recalling childhood or adolescence experiences as witnesses to common forms of repetitive abuse defined as bullying. Mean participant scores were in a range suggesting potential need for clinical assessment at the time these events occurred. Multiple regression analysis identified significant predictors of distress levels, with intensity of abuse being the strongest. Additional results and implications of findings are discussed.     

Michael Balint's Group Approach: The Boston Balint Group

Michael Balint was a physician/psychoanalyst who trained in Hungary and emigrated to England in 1939 when Nazi Germany began to dominate Europe. At the Tavistock Clinic, he and his wife met with social workers and physicians around case discussion seminars. With his strong interest in medicine and his curiosity about the patient-physician relationship, he initiated research/training groups with interested physicians, which ultimately led to publication of the now-classic The Doctor, His Patient, and the Illness, a rich text that has become a virtual staple of family practice residencies, along with Balint Groups for training. Balint refrained from considering his groups psychotherapy in order to minimize resistance of his physician-students. But because the groups lasted sometimes for years and explored transference and countertransference in patient-physician relationships, he acknowledged that the result was personal growth of the participants. His techniques are described and an example of a Balint Group (Boston Group) are presented here.