'Limits to therapy and counselling': Deconstructing a professional ideology

The rapidity with which therapy, as discourse and as clinical—professional practice, has become established in contemporary culture is subjected to a searching deconstructive critique. Specifically, it is argued that therapy's pretensions to being a legitimate professional, clinical practice are not only highly questionable, but actually constitute a self-serving and ethically questionable ideology. The 'scientific' status of therapy as a modernist enterprise is argued to be fundamentally undermined by new-paradigm epistemologies. It is further argued that, in its professionalised, commodified form, therapy can become routinely and intrinsically abusive to the extent that it self—fulfillingly constructs a framework which then serves to guarantee its own legitimacy within a discursive 'regime of truth'. Parker's important work on discourse and power is drawn upon to illustrate these radical arguments, and to make the case for an approach to therapy which is ongoingly and processually deconstructive of its 'professional' ideologies and clinical practices, if the kinds of dangers outlined are to be avoided. Such deconstruction would also include an ongoing and explicit interrogation of 'therapy' as an historically specific, evolving and, it is submitted, transitory cultural practice. Deep and honest ethical reflection is needed on the nature of therapy, and on the possibility of developing more healthily appropriate socio-cultural forms for helping people with their 'difficulties of living'.     

Reflexive modernity and the religious body

There are a growing number of attempts to reconsider the nature and role of contemporary religion with reference to the issues of ‘postmodernity’ and ‘postmodernism’. Against these, it is suggested here that efforts to reconstruct the study of religion within the framework of an assumption that we are entering a postmodern social order would be fundamentally misconceived. While the emergence of features within the present social order are acknowledged, which undermine major components of the modern project, and are manifest as problematizations of the questions of reality and meaning which concern the postmodernists, it is not accepted here that this order itself is in a state of decay. Instead, that postmodernity is a fundamentally modern construct is argued, how the very idea of postmodernity becomes possible is explored, suggesting that it is, in part, the product of a process of ‘disembodiment’ which has gradually come to dominate Western cultures since the time of the Protestant Reformation. Postmodernism is characterized by a mentalism which ignores the anthropological in reality of what we term the religious body; the necessary implication of embodiment in the human construction of meaning and identity. It is proposed therefore, that the study of contemporary religion should be shaped not by postmodernism but by an awareness of both the reality‐threatening impulses of reflexive modernity and the continuing anthropological reality of the religious body.     

Marxist ideology and the Soviet economy

It is very tempting to reduce Soviet economic decisions and structures to pragmatic factors and to discount the influence of ideology. Without overemphasizing the influence of the latter, it seems clear that what happens in the Soviet economy is influenced by Marxism-Leninism, even though there is no question of making concrete predictions.