Being in‐between: The relevance of ethnography and auto‐ethnography for psychotherapy research

Aims: This paper proposes that ethnography and auto‐ethnography can make important contributions to counselling and psychotherapy research. Auto‐ethnography is a recent methodological approach that focuses on the subjective experiences of the researcher. It is informed by anthropology, which encourages the researcher to journey alongside the persons being observed and to make meaning of complex symbolic systems in their lives. Method: Examples from a study of therapeutic processes in a mental health setting for women are examined. Discussion: If auto‐ethnography situates the researcher with the insider's perspective and ethnography is from the outsider's perspective, the researcher is caught ‘in‐between’ these two approaches. Acknowledging the concept of ‘in‐between‐ness’ can both cause discomfort and transform the experience of all who engage in the process and enhance the quality of the research.     

“THE PEOPLE OF THIS COUNTRY HAVE HAD ENOUGH OF EXPERTS”: IN DEFENSE OF THE “ELITES” OF THE SCIENCE‐AND‐RELIGION DEBATE

This article takes a critical stance on John H. Evans's 2018 book, Morals Not Knowledge: Recasting the Contemporary U.S. Conflict between Religion and Science. Highlighting the significance of the book for the science‐and‐religion debate, particularly the book's emphasis on moral questions over knowledge claims revealed in social‐scientific studies of the American public, I also suggest that the distinction between the “elites” of the academic science‐and‐religion field and the religious “public” is insufficiently drawn. I argue that various nuances should be taken into account concerning the portrayal of “elites,” nuances which potentially change the way that “conflict” between science and religion is envisaged, as well as the function of the field. Similarly, I examine the ways in which the book construes science and religion as distinct knowledge systems, and I suggest that, from a theological perspective—relevant for much academic activity in science and religion—there is value in seeing science and religion in terms of a single knowledge system. This perspective may not address the public's interest in moral questions directly—important as they are—but nevertheless it fulfils the academic function of advancing the frontiers of human knowledge and self‐understanding.     

JOHN HAUGHT—FINDING CONSONANCE BETWEEN RELIGION AND SCIENCE

John Haught has awarded the debates between religion (Christianity in particular) and science a central place in his ongoing corpus of work. Seeking to encourage and enhance the conversation, Haught both critiques current positions and offers his own perspective as a potential ground for continuing the discussion in a fruitful manner. This essay considers Haught's primary criticisms of the voices on both sides of the debate which his work connotes as polarizing or conflating the debate. It also extrudes from Haught's work themes that provide alternative visions. The essay concludes with two questions for further consideration.     

God in the World: Lenin,Hegel, and the God‐Builders

This article reassesses a rarely noted aspect of the Russian Revolution: the long interaction between Lenin and Anatoly Lunacharsky, the ‘God‐builder’. It traces the way Lunacharsky first outlined the God‐building position in his Religion and Socialism (1908, 1911), a text virtually lost to scholarship and interpretations of the Russian revolution. It explores Lenin's initial condemnation, for political but above all theoretical reasons, only to find him reassessing his whole argument six years later in light of his re‐engagement with Hegel in 1914. Seeing that his earlier condemnation no longer held, Lenin's response to Lunacharsky's God‐building undergoes a noticeable shift. He now realizes that marginal forms of interaction with religion may sit well with, if not lead to, communism. An examination of Lunacharsky's own perseverance with God‐building after he was appointed Commissar for Enlightenment in the new Soviet state, and of Lenin's awareness and tacit allowance for such expressions, indicate a more complex and ambivalent approach to religion on Lenin's part.     

TRACING ORIGINS OF TWENTY‐FIRST CENTURY ECOTHEOLOGY: THE POETRY OF CHRISTOPHER SOUTHGATE

With the goal of better understanding how science, religion, and poetic art came together in the work of Christopher Southgate, the authors first explore his spiritual poetry. They come away with a better understanding of the author's commitment to a broad naturalism that contributes, along with his own faith experience, to his prose works in the emerging field of ecotheology. The authors conclude that Southgate's work is part of the worldwide emergence of a theological rationale that supports environmentalism, the protection of species, and the conservation of biodiversity. The authors find Southgate's poetry warm, appealing, accessible, and re‐readable to good effect, but with a thread of danger and warning throughout. Both features are quite appropriate for the environmental movement in the twenty‐first century.     

TECHNO‐SECULARISM AND “REVEALED RELIGION”: SOME PROBLEMS WITH CAIAZZA'S ANALYSIS

Abstract. Instead of focusing my remarks on John Caiazza's interesting and important thesis about the way in which modern technology is drastically secularizing our culture today, I examine the frame within which he sets out his thesis, a frame I regard as seriously flawed. Caiazza's argument is concerned with the broad range of religion/science/technology issues in today's world, but the only religion that he seems to take seriously is what he calls “revealed religion” (Christianity). His consideration of religion is thus narrow and cramped, and this makes it difficult to assess properly the significance of what he calls techno‐secularism. I suggest that employing a broader conception of religion would enable us to see more clearly what is really at stake in the rise of techno‐secularism. Instead of defining the issues in the polarizing terms of revealed religion versus secularity, I argue for a more integrative approach in which concepts are developed that can bring together and hold together major religious insights and themes with modern scientific thinking. If, for example, we give up the anthropomorphism of the traditional idea of God as creator and think of God as simply creativity, it becomes possible to integrate theological insights with current scientific thinking and to formulate the issues posed by the rise of techno‐secularism in a more illuminating way. This in turn should facilitate effective address of those issues.     

Generations of Catholics in Eastern Africa: A Practice‐Centered Analysis of Religious Change

This article considers how well Martin Riesebrodt's practice‐centered theory of religion addresses religious change among Catholics in eastern Africa. Two arguments are advanced using a generational change scheme. First, Riesebrodt's focus on religious practices assists in understanding many changes that African Catholics and their communities have experienced over time. It acknowledges believers’ perspectives and the impact of missionaries, and it generates comparative insights across different cases. However, Riesebrodt's approach has limitations when developing a comparative perspective on historical transformation in these communities. Therefore, his focus on the objective meaning of interventionist religious practices needs supplementing: (1) capturing religious change within a given religion requires attention both to practices and their subjective appropriation by believers, and (2) in the forging of collective identities, theological reflection by elites helped connect Catholic practices to preexisting worldviews and Catholic practices marked generational change by distinguishing Catholics from other African Christians.     

Notetaking in non‐academic settings: a review

There is considerable research on notetaking in academic settings but relatively little of it in non‐academic ones. This paper reviews the effects of notetaking in legal situations, counselling and interviewing, and assesses the usefulness of notetaking as a memory aid for older people and as a prospective memory device for brain‐injured persons. The results suggest that: notetaking has no significant effect on recall in ‘real‐life’ jury situations; there is some evidence that notetaking by counsellors in counselling sessions might be harmful for clients; there is some evidence that notetaking in interviews can reduce bias in decision making; there is some evidence that notetaking is helpful for older persons; and that too little research has been conducted on the use of notetaking as a device for aiding the prospective memory for brain‐injured persons to reach any firm conclusions. The general limitations of the research are reviewed and implications for future work considered. Copyright © 2002 John Wiley & Sons, Ltd.     

Women,alcohol, self‐concept and self‐esteem: A qualitative study of the experience of person‐centred counselling

This study explores the self‐concept and self‐esteem of women with alcohol problems from a client perspective, and relates the findings to person‐centred theory and practice. Eight women with severe and long‐standing alcohol problems, who had received person‐centred counselling, were interviewed in relation to their sense of self over time. The data were analysed using grounded theory methodology, resulting in the emergence of five key categories. Examples from the interviews are used to illustrate the complex relationships between life experience, self‐concept, self‐esteem and drinking. The possible significance of the findings for counsellors working with this client group is discussed.     

Rule‐Following and Externalism*

John McDowell has suggested recently that there is a route from his favoured solution to Kripke's Wittgenstein's “sceptical paradox” about rule‐following to a particular form of cognitive externalism. In this paper, 1 argue that this is not the case: even granting McDowell his solution to the rule‐following paradox, his preferred version of cognitive externalism does not follow.     

BETWEEN PHYSICALISM AND MENTALISM: PHILIP CLAYTON ON MIND AND EMERGENCE

Abstract. Philip Clayton's work on emergence is a valuable contribution to the fields of religion, science, and philosophy. I focus on three narrow but extremely important areas of Clayton's work. First, Clayton deems that Terrence Deacon's emergence theory is difficult to accept because it is constructed from thermodynamics, thereby rendering it unable to address phenomenological issues. I examine Deacon's theory and show that development from a physics base is warranted. Furthermore, Clayton does not convincingly demonstrate that such a constructive approach is necessarily incapable of attending to mental phenomena or offer an alternative that explains the causal power of a physically nonconstructible mental realm. Second, I argue that Clayton's notion of emergentist supervenience for comprehending the mental/physical relation is unnecessarily redundant and problematic in relation to causal power. Third, I explore Clayton's alternative use of agent causation to make sense of mental properties having causal power in the world. His effort to resolve emergence difficulties by appealing to phenomenology receives primary attention. Clayton's use of emergence theory is an important contribution to the religion‐and‐science community, and I encourage further dialogue on the exchange that Clayton commences.     

Mysticism,Reality, Illusion,and the Freudian Critique of Religion

Freud's critique of religion cannot be fully understood if his ontogenetic perspective is explored outside of his phylogenetic perspective. The former allows for illusionistic thought processes that are orthogonal to reality claims. The latter requires consideration of empirical claims to truth within a social psychological perspective. It is only the phylogenetic perspective that allows Freud to maintain that religion is delusional, whether or not it is also illusional. Freud's rejection of "as if" philosophies as exemplified by Vaihinger is based upon his refusal to allow religious truth claims to escape their empirical, social foundations. Recent efforts to revive psychological theories of religion rooted only in illusionistic thought, as exemplified in the use of Winnicott's conceptualization, must confront social psychological issues similar to those articulated within Freud's phylogenetic view. A mystical reading of Freud is suggested in which claims to truth within psychoanalysis, science, and religion can be confronted in an empirical and inherently social manner.     

Effects of Video Modeling and Feedback on Mothers' Implementation of Peer‐to‐Peer Manding

Children with autism spectrum disorder (ASD) exhibit deficits in appropriate requesting such as manding to peers. Experiment 1 used feedback and modeling to train three mothers to increase manding between three children with ASD and their typical siblings or peers. Video modeling and feedback increased the mother's correct implementation of the treatment but a causal relation was not established over the children's manding. Experiment 2 aimed to address the lack of functional control observed in the children's data using a partial component analysis. For one of the children there was a functional relation between the materials' location, which appeared to act as a motivating operation. When Sam's mother positioned the materials correctly his manding increased. These data indicated that a simple training protocol could be used to train caregivers to implement a complex social skill such as peer‐to‐peer interaction. Copyright © 2015 John Wiley & Sons, Ltd.     

WINNICOTT AND HELPLESSNESS: DEVELOPMENTAL THEORY,RELIGION, AND PERSONAL LIFE

The author examines Winnicott's theory of development from the perspective of existential helplessness, arguing that (a) his views illuminate healthy (and unhealthy) aspects of religion, and (b) express his stance toward the helplessness of dying and death. The author contends that Winnicott understood the infant's psychic growth in relation to the reality of existential helplessness and absolute dependency. Four interrelated, dynamic paradoxes embedded in Winnicott's developmental perspective are discussed, and these paradoxes are seen as frameworks to depict his notions of ego, transitional objects, and true/false selves. The author posits that religion, which Winnicott included under the rubric of transitional phenomena, can be understood in relation to existential helplessness and can be assessed in terms of the degree to which these paradoxes are dynamic.     

A Muslim response to Harnack

Mohamed Ali, an Indian Muslim political activist of the 1920s, hoped to articulate an empowering perspective for his generation of Indian Muslims. He found Harnack's critique of the history of Christian dogma a suggestive basis for a new image of the relation of Islam to the religious life of the centuries before the Prophet Muhammad. He wanted to create a scheme for a ‘Federation of Faiths’ which would enable Indian Muslims to co‐operate in the new India with persons of other traditions. The article explains the context of Mohamed Ali's thought. Although his perspective lost momentum in India after the collapse of the non‐cooperation and Khilaft movements, it may be that a reconsideration of his ideas would be useful in the context of inter‐religious dialogue.     

THE SCIENTIFIC CHARACTER OF PHILIP HEFNER'S “CREATED CO‐CREATOR”

Philip Hefner's understanding of humans as “created co‐creators” has played a key role in the science and religion field, particularly as scholars consider the implications of emerging technologies for the human future. Hefner articulates his “created co‐creator” framework in the form of scientifically testable hypotheses supporting his core understanding of human nature, adopting the structure of Imre Lakatos's scientific research programme. This article provides a brief exposition of Hefner's model, examines his hypotheses in order to assess their scientific character, and evaluates them against the relevant findings of contemporary science. While Hefner's model is largely commensurate with contemporary science, he at times makes claims that cannot be scientifically falsified or corroborated. Hefner's accomplishments in demonstrating the scientific compatibility of many theological notions is admirable; however, his overall position would be strengthened with a more tacit acknowledgment of the limitations of scientific knowledge. His anthropology draws also from extrascientific commitments and is all the richer for it.     

TECHNO‐SECULARISM: COMMENTS AND REFLECTIONS

Abstract. I comment on some of the points made in John Caiazza's thesis on techno‐secularism and offer some of my own further reflections on the subject. Tertullian's rhetorical question about Athens and Jerusalem has universal relevance, not just for Western culture, and, notwithstanding the many positive contributions of science and technology to human culture and civilization, they may not take the place of religion of one kind or another in the foreseeable future. What is needed is to transform religions in ways that meet the challenges of a world drastically transformed by science and technology.     

The Conflict Between Religion and Science in Light of the Patterns of Religious Belief Among Scientists

Recent summaries of psychologist James H. Leuba's pioneering studies on the religious beliefs of American scientists have misrepresented his findings and ignored important aspects of his analyses, including predictions regarding the future of religion. Much of the recent interest in Leuba was sparked by Edward J. Larson and Larry Witham's commentary in Nature (3 April 1997), “Scientists Are Still Keeping the Faith.” Larson and Witham compared the results of their 1996 survey of one thousand randomly selected American scientists regarding their religious beliefs with a similar survey published eighty years earlier by Leuba. Leuba's original studies are themselves problematical. Nonetheless, his notion that different fields of science have different impacts on the religion‐science relationship remains valid. Especially significant is his appreciation of religion as a dynamic, compelling force in human life: any waning of traditional beliefs does not mean a decrease in religious commitment but calls for a new spirituality in harmony with modern scientific teachings. Leuba's studies, placed in proper context, offer a broad historical perspective from which to interpret data about religious beliefs of scientists and the impact of science and scientists on public beliefs, and opportunity to develop new insight into the religion‐science relationship.     

The client as a self‐aware agent in counselling and psychotherapy

Clients' recollections of their experiences of counselling and psychotherapy were stimulated using the technique of Interpersonal Process Recall. Their reports were analysed in terms of the grounded theory method of qualitative research. The analysis resulted in the interpretation that the core category of their experience is clients' reflexivity, or self‐awareness and agency flowing from it and returning to it. The focus of this paper is directed at the client's reflexivity in response to the counsellor's operations. Its organizing theme is that how clients respond to counsellors' operations depends on what clients desire and what they feel they can say safely. Particular desires arise from an over‐arching desire either to enter into or avoid inner experience. Moreover, the relation with self is influenced by the relationship with the therapist. This complexity makes it difficult to predict responses to non‐directive and directive counsellor performances alike. Vignettes selected from the participants' reports illustrate the theme. Implications for the practice of counselling and psychotherapy are discussed.     

Responses to the AAR‐Teagle White Paper: “The Religious Studies Major in a Post‐9/11 World”

In October 2008 The American Academy of Religion published the findings of an eighteen month study (conducted with funding from the Teagle Foundation) on “The Religious Studies Major in a Post–9/11World: New Challenges, New Opportunities.” Re‐published here, this AAR‐Teagle White Paper provides the opportunity for four respondents to raise issues and questions about the teaching of religion in their own institutional contexts. First, Jane Webster describes how the White Paper's “five characteristics of the religion major” find expression in her biblical literature course. Then James Buckley suggests some of the general level teaching issues provoked by the study and analyzes how well the White Paper aligns with how the teaching of religion is conceived in his Catholic university context. Tim Jensen draws comparisons between the White Paper and the higher education structures and goals from his university context in Denmark, raising questions about what motivates students to major in religious studies, the “utility” of a religious studies major, and whether students' religious and spiritual concerns ought to enter the classroom. And finally Stacey Floyd‐Thomas finds surprising similarities between the state of the religion major and the various crises facing contemporary North American theological education.