Responsibility and evil imagination

In this Niebuhrian perspective on hostile and violent discourse the author utilizes H. R. Niebuhr's fourfold notion of responsibility and his concept of evil imagination to examine relations marred by protracted hostility toward hated other or others. The author argues that violent and hostile discourse manifests a particular form of responsibility whereby persons expressing hostility toward hated others construct, by way of negative representations, maligned histories and identities for the other and at the same time construct an idealized or glorified history and identity for themselves. These positive and negative representations and histories, then, are utilized to answer questions regarding interpretation, accountability, and solidarity. Niebuhr's concept of evil imagination is employed to hypothesize about the intransigence of this form of responsibility and to suggest reasons why elevated and maligned representations, identities, and histories are, more often than not, inextricably and tragically linked.     

Archetypal Hatred: Orlando Consciousness

The massacre at the gay nightclub Pulse in Orlando, Florida, which killed 49 and wounded 53 people on June 12, 2016, has been termed a terrorist act, another example of the rampant issue of gun control in America, and, of course, a tragedy. It has also been called a hate crime, but most media and other commentary have shied away from a focus on the gay aspect. This article focuses on why the gay community seemed specifically targeted, and what that intentionality represents from a Jungian perspective. Jung's essay on Wotan (a god in Germanic mythology), with a focus on the archetypal underpinnings of Nazi Germany, as well as his thoughts on taboo, specifically relationship taboo in tribal cross-cousin marriages explored in Aion, are examined in an attempt to underscore the importance of an underlying hatred and hostility toward gay men that existed in the unconscious of the shooter, and which may exist in the culture at large. Backlashes from religious groups that occur as gay rights are extended, as well as specific hate crimes like the Orlando shooting, point toward this underlying hostility toward gay men. This hostility is part of a dangerous unconsciousness suffered by the so-called modern world, a reminder of the thin veil of civility we live under: vulnerable, in moments like Orlando, or in larger contexts such as Nazi Germany, to explosion in the form of massacre, despotism, and other tragic and hideous manifestations.     

On hating to hate

Hate may be the most dangerous of all emotions for the survival of the planet. The author addresses two questions: What obscures hate when it is actually present? and What masquerades as hate but isn't? Using illustrations from a wide range of fields, the author contends that discerning hate is both essential and far trickier than we think. She concludes by asserting that overcoming hate requires imagination. We must learn to imagine a world without hate and unimagine a world with hate.     

THE REVOLUTIONARY VISION OF WILLIAM BLAKE

It was William Blake's insight that the Christian churches, by inverting the Incarnation and the dialectical vision of Paul, have repressed the body, divided God from creation, substituted judgment for grace, and repudiated imagination, compassion, and the original apocalyptic faith of early Christianity. Blake's prophetic poetry thus contributes to the renewal of Christian ethics by a process of subversion and negation of Christian moral, ecclesiastical, and theological traditions, which are recognized precisely as inversions of Jesus, and therefore as instances of the forms of evil that God-in-Christ overcomes through Incarnation, reversing the Fall. Blake's great epic poems, particularly Milton (1804–08) and Jerusalem (1804–20), embody his heterodox representation of the final coincidence of Christ and Satan through which, at last, all things are made new.     

EBION AT THE BARRICADES: MORAL NARRATIVE AND POST‐CHRISTIAN CATHOLIC THEOLOGY

My task in this article is to explore the question of the “place” of moral questions—questions of good and evil—in Christian faith, “faith” here being considered particularly as the content or narrative of belief. The thesis I will argue is that Christianity offers no substantial account or explanation of the origin(s) and nature of evil, that in a fundamental way Christianity is not concerned with offering such accounts, and that when the task of supplying accounts of the origin(s) and nature of evil is made central to the content or narrative of Christian faith that faith is made false: it is misunderstood.     

Problem Anger in Psychotherapy: An Emotion-Focused Perspective on Hate, Rage, and Rejecting Anger

This paper explores applies emotion-focused theory, for the first time, to the emotions of hate, rage, and destructive anger. The general case formulation proposed in this paper is that these emotions are always an elaboration of secondary anger. The body of the paper describes three clinical case formulations. First, problem anger is described in terms of an individual’s self-criticism. Second, we present a form of secondary anger, in which hostility and rage are reactive feelings to avoid more vulnerable (primary) experiences. An unfortunate example of this is has been described as a common underlying process in domestic violence. A alternate manifestation of secondary anger results from the deterioration of what may have initially been adaptive anger; thus, excessive arousal and the loss of meaning or focus that one’s anger embodied also leads to rage or destructive anger. Finally, the experience and expression of hate is described as a primary maladaptive and/or instrumental anger. This appears in-session particularly among those with certain personality disorders. The paper highlights implications for research and practice.     

Identification with the American South and Anti-Muslim Attitudes

ABSTRACT

The number of anti-Muslim hate groups in the U.S. nearly tripled between 2015 and 2016. In addition, the number of hate crimes committed against members of the religion jumped 67% in 2015 alone. Addressing the rise in anti-Muslim prejudice is critical. We examined (N = 406) the role of regional identification in predicting anti-Muslim attitudes. That is, identification with the American South, a more conservative and religious part of the country with a history of slavery and violent secession movements, predicted anti-Muslim attitudes. This relationship was mediated by conservation values. For Southerners who strongly identified with “the South”, the endorsement of values related to a general resistance to change led to greater anti-Muslim attitudes. Anti-Muslim bias may lie in perceptions of threat: for strongly identified Southerners, the Muslim faith is viewed as a societal threat.     

Jesus and the Play of Imagination: The Role of His Stories and Parables in Faith Formation

Jesus’ stories and parables—the products of his own imagination—are at the core of Christian religious education. Christian religious educators are to encourage their audience to engage their imagination to let Jesus’ stories retain their power to form and transform them. Although imagination operates imperceptibly, it is essential to faith formation. Religious educators are to befriend imagination and employ it as an efficacious means to form their audiences in the faith. This article aims to describe the “obvious” dynamics involved in the act of imagining. The first part of this essay examines the multifaceted nature of imagination. The second part suggests ways how religious educators may develop the imagining skills of their audience.     

Faces of Shame: Implications for Self-Esteem,Emotion Regulation,Aggression, and Well-Being

There is an increasing interest in psychological research on shame experiences and their associations with other aspects of psychological functioning and well-being, as well as with possible maladaptive outcomes. In an attempt to confirm and extend previous knowledge on this topic, we investigated the nomological network of shame experiences in a large community sample (N = 380; 66.1% females), adopting a multidimensional conceptualization of shame. Females reported higher levels of shame (in particular, bodily and behavioral shame), guilt, psychological distress, emotional reappraisal, and hostility. Males had higher levels of self-esteem, emotional suppression, and physical aggression. Shame feelings were associated with low self-esteem, hostility, and psychological distress in a consistent way across gender. Associations between characterological shame and emotional suppression, as well as between bodily shame and anger occurred only among females. Moreover, characterological and bodily shame added to the prediction of low self-esteem, hostility, and psychological distress above and beyond the influence of trait shame. Finally, among females, emotional suppression mediated the influence of characterological shame on hostility and psychological distress. These findings extend current knowledge on the nomological net surrounding shame experiences in everyday life, supporting the added value of a multidimensional conceptualization of shame feelings.     

Woman‐Hating: On Misogyny,Sexism, and Hate Speech

Hate speech is one of the most important conceptual categories in anti‐oppression politics today; a great deal of energy and political will is devoted to identifying, characterizing, contesting, and (sometimes) penalizing hate speech. However, despite the increasing inclusion of gender identity as a socially salient trait, antipatriarchal politics has largely been absent within this body of scholarship. Figuring out how to properly situate patriarchy‐enforcing speech within the category of hate speech is therefore an important politico‐philosophical project. My aim in this article is twofold: first, I argue that sexist speech, though oppressive, is not hate speech. Second, I argue that misogynistic speech is hate speech, even when it is intradivisional (that is, when it targets only subsets of women). This is important because recognizing that the concept hate speech applies to certain forms of patriarchy‐enforcing speech is another step in clarifying what is wrong with the practice, and how bad it is in relation to other abuses. Consequently, this article provides a more nuanced account of the kinds of expressions that can and should count as instances of hate speech.     

THINKING THROUGH KIERKEGAARD'S ANTI-CLIMACUS: ART, IMAGINATION, AND IMITATION

What place do imagination and art have in Christian existence? This paper examines this question through the writings of Kierkegaard's pseudonym Anti‐Climacus: The Sickness Unto Death and Practice in Christianity. I focus on the latter work in particular because it best illustrates the importance of imagination in following after (Efterfølgelse) Christ in imitation, which Anti‐Climacus presents as the proper task of faithful Christian existence. After outlining both his critique and his affirmation of the imagination, I then consider what role the notion of ‘Christian art’ might play in his account of the imitation of Christ. Anti‐Climacus gives a severe critique of Christian art, insofar as it disposes the viewer to detached observation and admiration – rather than imitation – of Christ. However, an earlier passage in the same text gives a provocative yet cryptic indication of the sort of art that would not succumb to this danger. Taking a cue from the phenomenology of Jean‐Luc Marion, I draw out this suggestion and argue for the important role that visual art can play in imitating Christ. The final section illustrates this point briefly with three paintings: Matthias Grünewald's Crucifixion, Hans Holbein's The Body of the Dead Christ in the Tomb, and Albrecht Dürer's Self‐Portrait (1500).     

Langtry on God,the Best and Evil

Bruce Langtry's ‘God, the Best and Evil’ is a fine contribution to the literature. Here, I review the contents of the book, and then provide some critical remarks that, as fas as I know, have not been made elsewhere. In particular, I argue that his criticism of my formulations of logical arguments from evil (in my Arguing about Gods) is unsuccessful.     

Entwicklung religiöser Glaubensfähigkeit

Faith in a broad sense is viewed as trustingly turning to a (personal) object located in the immanent as well as in the (relativ or absolute) transcendental field. The author describes on grounds of the object relational theory how the ability for faith is developing already in early childhood. In case of a beneficial development a firstly archaic faith is replaced later on by a faithful certainty (basic confidence) and, finally, by personal faith. Other forms of faith (faithful longing, magic or irrational faith culminating in fanatism) is viewed by the author as a consequence of unresolved archaic anxiety from the absolute evil. The development of the ability for religious faith is explained on the basis of the model of intersubjective narcissism.     

When Authoritarians Confront Prejudice. Differential Effects of SDO and RWA on Support for Hate‐Speech Prohibition

Two nationwide representative studies (N = 653 adolescents; N = 1007 adults) investigated the psychological correlates of the intention to penalize public expressions of prejudice in the form of support for hate‐speech prohibition. We presented participants with preselected examples of hate speech from the Internet and other mass media and assessed their willingness to support the prohibition of public expressions of such remarks. Both studies found that social dominance orientation and right‐wing authoritarianism are positively correlated with outgroup prejudice, but they have differential effects on hate‐speech prohibition. Social dominance orientation was positively related to the acceptance of hate speech, whereas right‐wing authoritarianism was positively related to hate‐speech prohibition. In discussing this counterintuitive finding, we suggest that right‐wing authoritarians are particularly vigilant toward norm violations—and this makes them more punitive toward counternormative expressions of prejudice, such as hate speech.     

Religious Doubt and Mental Health Across the Lifespan

The current study examined the connections among religious doubt, mental health, and aging in a nationwide sample of individuals 18 years and older (N = 1629). Findings indicate that that religious doubt emerging from the recognition of suffering and evil in the world has a deleterious impact on mental health. Results also show that as people grow older, religious doubts continue to be associated with psychopathology, but the magnitude of this association becomes weaker across age categories. In other words, the impact of doubt on mental distress declines as one ages. These effects were found across various measures of mental distress, including depression, general anxiety, interpersonal sensitivity, paranoia, hostility, and obsessive-compulsive symptoms. Findings are explored within the context of psychosocial development and the experiential trajectory of religious maturity.     

The Nexus of Stigma and Social Policy: Implications for Pastoral Care and Psychotherapy with Gay, Lesbian, Bisexual and Transgender Persons and Their Families

Dykstra (2006) explains the well weathered approach to homosexuality in the Christian community “love the sinner, hate the sin” may leave many gay, lesbian, bisexual and transgender people feeling unloved and alienated from a community of faith. As clergy and therapists grapple with personal ethics and institutional policy when working with individuals of differing sexual orientations, they may avoid speaking directly about sexuality and may perpetuate the factors which contribute to internalized homophobia. Psychotherapy and pastoral care by nature is political, as decisions are made about which behavior is adaptive or dysfunctional. This article presents an integrated conceptual framework for clergy and clinicians to understand the impact internalized homophobia has on GLBT clients and their families from a person-in-environment perspective.     

The longitudinal relationships of interpersonal openness trait,hostility, and hostile attribution bias

While the relationship between personality, hostility, and hostile attribution bias (HAB) has been explored in previous studies, their longitudinal relationship is unclear, and no related study has utilized the indigenous Chinese personality. This research explored the longitudinal relationships of interpersonal openness (IO; an indigenous Chinese personality construct), hostility, and HAB. The 942 valid participants (38.5% male, mean age = 20.83, standard deviation = 1.04) were from six different provinces in China. Measurements were completed on two separate occasions (Times 1 and 2), with a 6-month interval. Results showed that IO has longitudinal effects on hostility, after controlling for the Big Five, and HAB could be longitudinally predicted by IO and hostility as well. Moreover, hostility served as a mediator in the relationship between IO and HAB. These results suggest that IO can affect the development of hostility and HAB, and some indigenous Chinese personality factors may complement Western personality theories.     

Über Neid

Envy is evil, dangerous and poisonous. It is ugly and makes ugly. Envy is sometimes pale, sometimes yellow, at other times green, occasionally both, like the colours of bile. Being envious means discrediting oneself, becoming a moral outsider. ?I do not want to have anything to do with envy, because it has nothing in common with sageness“, said once King Solomon. Even such feelings as contempt and hate may count on comprehension, but not envy. For envy it takes long to find advocates. Related emotions like jealousy have their defenders, but envy is a priori beyond the pale. Envy is an evil, torturing one’s soul, excrutiating the body, making hollow-eyed, pale and dried-up, an evil that eats away the body like moths eat away a dress – thus was envy castigated by Johannes Chrysostomos, archbishop of Constantinople around 400°AD.