What is space? A media ecology approach

We will explore the nature of space from a media ecology/Marshall McLuhan point of view. We will examine both space and time as the origin or etymology of the term ‘space’ includes both the notion of 3-space and time. We show how various media of communication influence how we perceive space and time from the origin of language to today’s digital revolution.     

Expanding the Domain of Morality by Going Beyond Moral Reasoning: Emerging Trends in Moral Research

The concept of ‘morality’ has since long been predominantly considered within the paradigm of developmental psychology, as quintessentially cognitive in nature. This paper reviews the studies that indicate different emerging trends, beyond the conventional cognitive developmental paradigm. It shows how the attention from ‘moral reasoning’ has shifted to ‘moral emotions’, and in the recent years researchers have moved toward investigating the interaction among the cognitive, emotional, and behavioral components of moral discourse. Also the review indicates how this domain is now not just a subject matter of interest for developmental psychologists studying the development of moral reasoning in children, but also for other fields. The article proposes to broaden the domain of morality, and to move beyond the conventional ‘harm’- ‘justice’ criteria, to include other culturally relevant aspects.     

Synchronicity and meaning

It is usually thought that synchronicity, characterised as ‘meaningful coincidence’, is therefore understandable in relation to the concept of ‘meaning’. I will explore the largely unhelpful symbiotic relationship between ‘coincidence’ and ‘meaning’ by comparing synchronicity with synchoricity ‐ coincidence in space rather than time. These two concepts are often mixed together and I will attempt to describe a ‘pure’ synchronicity in order to sharpen our sense of how meaning is felt to arise from coincidence. It will then be suggested that the standard concept of synchronicity is mostly psychologically irrelevant and, when adjusted to remove elements which are explained quite naturally by evolutionary theory, we are left with a concept which has implications both for the metaphysical foundations of Analytical Psychology and the individualistic emphasis one commonly finds in the field.     

Narrative unity and clinical judgment

Alasdair MacIntyre's recent thinking both about the concept of a practice and the existence of narrative unity in human life raises important questions about how we should view clinical medicine today. Is it possible for clinical medicine to pursue patient well-being in a society (allegedly) afflicted with what he calls ‘modernity’? Here it is argued that MacIntyre's pessimistic view of the individual in contemporary society makes his call for patient autonomy in the clinical setting pointless. Finally, recent work in gerontology is cited to make three points: first, MacIntyre's pessimism about us is too extreme; second, the concept of a ‘fictionalized’ personal history is closer to reality than either MacIntyre's notion of narrative unity or the ideas of his imagined opponent (Sartre); and finally, we should not expect clinical medicine to produce patient well-being, when this is understood narratively.     

The Contribution of Non-representational Theories in Education: Some Affective,Ethical and Political Implications

This paper follows recent debates around theorizations of ‘affect’ and its distinction from ‘emotion’ in the context of non-representational theories (NRT) to exemplify how the ontologization of affects creates important openings of ethical and political potential in educators’ efforts to make productive interventions in pedagogical spaces. The ontological orientation provided by NRT has two important implications for educational theory and practice. First, it exposes the indeterminacy and inventiveness of affective capacities of bodies, illustrating how diverse socio-materials events are variously enrolled in everyday school life processes of differentiation. Second, it emphasizes an affirmative account of the ethics and politics of affect in which connections and relations forged between bodies, things and spaces constitute the basis of new configurations of affects and emotions in schools.     

Standardising Responsibility? The Significance of Interstitial Spaces

Modern society is characterised by rapid technological development that is often socially controversial and plagued by extensive scientific uncertainty concerning its socio-ecological impacts. Within this context, the concept of ‘responsible research and innovation’ (RRI) is currently rising to prominence in international discourse concerning science and technology governance. As this emerging concept of RRI begins to be enacted through instruments, approaches, and initiatives, it is valuable to explore what it is coming to mean for and in practice. In this paper we draw attention to a realm that is often backgrounded in the current discussions of RRI but which has a highly significant impact on scientific research, innovation and policy—namely, the interstitial space of international standardization. Drawing on the case of nanoscale sciences and technologies to make our argument, we present examples of how international standards are already entangled in the development of RRI and yet, how the process of international standardization itself largely fails to embody the norms proposed as characterizing RRI. We suggest that although current models for RRI provide a promising attempt to make research and innovation more responsive to societal needs, ethical values and environmental challenges, such approaches will need to encompass and address a greater diversity of innovation system agents and spaces if they are to prove successful in their aims.     

Spacious Awareness in Mahāyāna Buddhism and Its Role in the Modern Mindfulness Movement

This paper investigates a particular understanding of ‘awareness’ in Mahāyāna Buddhism and its relevance for secular mindfulness. We will focus on the Zen and Mahāmudrā traditions which share a view of awareness as an innate wakefulness, described using metaphors of space, light and clarity. These traditions encourage practices in which the meditator rests in this spacious ‘non-dual’ awareness: Zen’s ‘just sitting’ and Mahāmudrā’s ‘open presence’. We explore the role of this approach within secular mindfulness, in particular Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT). We see how Jon Kabat-Zinn brought influences from Zen into the creation of MBSR, in his approach of ‘non-doing’, and in the practice of ‘choiceless awareness’, akin to Zen’s ‘just sitting’. We then examine how ‘open presence’ meditation is developed in the Tibetan Mahāmudrā tradition, using a sixteenth-century text Mahāmudrā: The Moonlight as our focal point. Turning to interviews with leading UK mindfulness teachers with Tibetan Buddhist training, we explore how this understanding of awareness can infuse meditation with a sense of ‘space’, and how that manifests in their teaching. We argue that a willingness to explore the ‘space of awareness’ can help mindfulness to offer a transformative path beyond stress reduction and therapy.     

The ‘too muchness’ of excitement: Sexuality in light of excess,attachment and affect regulation

This paper brings together contemporary thinking about early attachment and affect regulation with our clinical and theoretical understanding of the problems of adult sexuality. In addition to recent theories of affect regulation and attachment, we incorporate Laplanche's idea of ‘excess’, which was an important transitional concept integrating real experience with fantasy in sexuality. We elaborate the idea of excess –‐ ‘too‐muchness’ –‐ to illuminate the early overwhelming of the psyche that affects the formation of sexuality. Linked to recent theoretical developments, this idea helps to grasp the relationship between sexual excitement and early affect regulation, showing how excitement becomes dangerous, thus impeding or distorting desire. The ‘too‐muchness’ of excitement recalls the experience of being a stimulated, overwhelmed, unsoothed child and influences later inability to tolerate sexual arousal and the excitement affect. A clinical case illustrates this connection between attachment trauma, anxiety about sexuality, as well as shameful experiences of gender identity as an area of trauma. We emphasize the importance of working through the terrors and desires of the mother–baby relationship as they emerge in the transference–countertransference in order to develop the ability to hold excitement and stimulation without experiencing the too‐much as the intolerable. This includes the working‐through of ruptures related to overstimulation as well as the delicate balance of attention to fantasy and intersubjective work in the transference.     

Clinging,gripping, holding,containment: Reflections on a survival reflex and the development of a capacity to separate

This paper attempts to describe how, in the very first months of extra‐uterine life, personality structures are formed around notions of personal space, separateness, attachment and individuation. The contribution of a forgotten Hungarian analyst, Imre Hermann, who wrote about the ‘clinging reflex’, will be explored in relation to the origin of Bowlby's concept of attachment and Rey's theoretical understanding of personal space. Particular attention will be given to transitions, transitional experiences and the development of a sense of internal space. Vignettes from infant observations will be used to illustrate the theoretical frame of reference. Clinical material from the analysis of a child and an adult patient will be provided to postulate how a distorted perception of personal space and separateness in the first few months of life may affect the capacity to attach and to individuate.     

Lost in translation? The emergence of the digital Guru Granth Sahib

ABSTRACT

This article explores the impact of the digital online environment on the religious lives of Sikhs with a particular focus on the emergence of the ‘Digital Guru’, i.e. digital versions of the Guru Granth Sahib. Using data gathered through interviews and an online survey, I examine how the ‘Digital Guru’ is impacting on the transmission of the Sikh tradition and on Sikh religious authority. I then explore some of the issues faced in engaging with the ‘Digital Guru’ and the consequences of the emergence of online translations. Given that ‘going online’ has become an everyday practice for many, this article contributes to understandings of the impact of the online environment on the religious adherents in general, and on Sikhs in particular.     

The Datafication of Learning: Data Technologies as Reflection Issue in the System of Education

Like other parts of the social system, education is becoming an information-driven venture: data technologies pervade all levels of the system. This datafication of education seems to take place alongside a general turn to learning that Gert Biesta has called learnification: a progressively singular focus on the manipulable features of individual learning in education. Given rapidly rising levels of datafication, it seems timely to take up Luhmann and Schorr’s contention that education entails a technology deficit and discuss datafication as reflection issue in the system of education. Against their argument that human learning is not amenable to a technology, I develop the counter-argument that data technologies are replacing human learning outright with data at the level of organisation. Data thus present a concretely digital form of what Raf Vanderstraeten has called education as an ersatz order. In a data-driven form of organising education, human dimensions of learning become secondary to a systemic dimension: making learning visible as data and so susceptible to databased manipulation. The text treats school-wide positive behaviour support interventions as an evidence-based exemplar of this trend towards datafication in the system of education.     

When the Third is Dead: Memory,Mourning, and Witnessing in the Aftermath of the Holocaust1

The origins of psychoanalysis, as well as the concerns of our daily endeavors, center on engagement with the fate of the unbearable – be it wish, affect, or experience. In this paper, I explore psychological states and dynamics faced by survivors of genocide and their children in their struggle to sustain life in the midst of unremitting deadliness. Toward this continuous effort, I re‐examine Freud’s theoretical formulations concerning memory and mourning, elaborate André Green’s concept of the ‘Dead Mother’, and introduce more recent work on the concepts of the ‘third’ and ‘thirdness’. Throughout, my thoughts are informed by our clinical experience with the essential role of witnessing in sustaining life after massive trauma. I bring aspects of all these forms of knowing to reflections about a poem by Primo Levi entitled Unfinished business and to our own never finished business of avoiding denial while living in an age of genocide and under the aura of uncontained destructiveness.     

Working psychodynamically and psychosocially with women who have been raped

In this paper, I analyse aspects of the experience of some female University students who have been raped drawing on a Kleinian psychoanalytic perspective and Layton’s concept of ‘normative unconscious processes’. I suggest that Klein’s writing provides a theoretical basis for thinking about the projective and introjective processes that may be at play between perpetrator and ‘victim’. Here, I focus upon Kleinian conceptualisations of castration anxiety, fragmentation, envy, greed and guilt. In terms of ‘normative unconscious processes’, I explore how castration anxiety (in a more symbolic sense of powerlessness), fragmentation, envy, greed and guilt may also operate within social discourses around sexual violence. Specifically, I draw upon Freyd’s concept of DARVO and Payne’s Rape Myth Acceptance Scale which both explain ‘victim blaming’ in terms of the social reversal of the positions of perpetrator and ‘victim’. I illustrate this social process with reference to representations of rape within the mainstream media. My hypothesis is that, although the ‘psychic’ and the ‘social’ are two contrasting positions theoretically, it is possible to draw on both of them to make sense of the experience of working with rape clinically.

The clinical context of this paper is my work as a psychodynamic counsellor at a modern London-based University. I draw on composite case studies of women who have been raped, drawing on both ‘psychic’ and ‘social’ perspectives. I seek to explore how the ‘psychic’ and the ‘social’ can be integrated in different ways depending upon the clinical situation. I suggest that they can be mutually enriching ways of working. Through approaching how the ‘psychic’ and the ‘social’ might interrelate from a clinical viewpoint, I conclude that the idea of ‘working psychosocially’ is of most use when approached as a flexible concept that different clinicians may draw on in different ways with different patients.     

Inferences about interdependence shape cooperation

During social interactions in daily life, people possess imperfect knowledge of their interdependence (i.e., how behaviors affect each person’s outcomes), and what people infer about their interdependence can shape their behaviors. We review theory and research that suggests people can infer their interdependence with others along several dimensions, including mutual dependence, power, and corresponding-versus-conflicting interests. We discuss how perceptions of interdependence affect how people cooperate and punish others’ defection in everyday life. We propose that people understand their interdependence with others through knowledge of the action space, cues during social interactions (e.g., partner behaviors), and priors based on experience. Finally, we describe how learning interdependence could occur through domain-specific and domain-general mechanisms.     

Veggies and visceralities: A political ecology of food and feeling

The ‘alternative food’ movement (encompassing both organic and local foods) has been critiqued for its racial and economic homogeneity, as well as its focus on individual choice and ‘correct’ knowledge. Nevertheless, the movement continues to gain in popularity within certain segments of the North American population (especially among white, middle class residents). In recent years, alternative food has also made its way into public schools – most notably through the guise of healthy eating. School Garden and Cooking Programs (SGCPs) are one way in which a more diverse demographic can become exposed to the claims, practices and tastes of alternative food. Program advocates claim that such exposure equalizes the student body, by giving all students access to healthy food. This paper examines this claim through a political ecology of the body (PEB) framework. Particularly, we use theories of the material, emotional body to explore how motivation to eat ‘healthy’ and ‘alternative’ food is a matter of affective relation, emerging differentially from a rhizome of structural and haphazard forces. By relating alternative food and healthy eating to research on emotion and affect, we expand upon the traditions of political ecology in ways that help to stretch the field into issues of bodies and health.     

ASMR,affect and digitally-mediated intimacy

ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a ‘tingly’ physical response that viewers of ASMR videos may experience from watching a combination of auditory, visual and tactile triggers. To explore how this might happen, we examine the experience of ASMR as a technologically-mediated, affective experience, using examples from prominent ASMR artists. We seek to understand this community of ASMR viewers through the disjuncture that exists between the embodied experience of tingles and deep relaxation, and its technologically-mediated delivery. In this paper, we explore ASMR as a mediated affective experience – uniquely shaped by online spaces and their affordances. After providing a brief overview of ASMR videos and creators, we explore how ASMR artists engage in boundary work through the definitions of ASMR that they produce to support a quest for cultural and scientific legitimacy. The practice of naming and defining ASMR creates a site affective ‘stickiness’, where affective experiences are intentionally constructed and strategically heightened. Finally, we examine the provocations that research into ASMR may bring an understanding of the senses, affect and technologically-mediated intimacy.     

Creativity and dialectical phenomena From dialectical edge to dialectical space1

The seeds of creativity have the potential to germinate and flourish within the rich, ambiguous and unsettling tapestry of the core dialectical tensions related to the central organizing dialectic, life and death, generated in the patient‐analyst relating. The author introduces the concept of the ‘dialectical edge’ and describes it as the pivotal point in the dialectical struggle within these core dialectical dilemmas. This is a fluid, emotionally evocative threshold, where there is maximum potential for change, as well as for homeostatic stagnation. Drawing on Winnicott, the author illustrates how the presence of an edge within these dialectical dilemmas has the potential to open up into a creative, reflective space. He suggests that this, however, will depend on the therapist's capacity to contain/hold at this edge the arousing and intense affects‐such as anxiety, dread, excitement and passion‐that are inevitably generated at these pivotal relational moments. This will determine whether the patient will move forwards into the light of a creative, reflective, dialectical space, or backwards into collapsed, non‐reflective darkness, where fluid oscillation is transformed into rigid ossification. The author uses a clinical example to illustrate these dialectical phenomena, with a special focus on two clinically relevant dialectics, i.e. ‘ritual versus spontaneity’ and ‘closeness versus separateness’.     

The Role of Picture Books in Children's Spiritual Development and Meaning Making [1]

This paper sets out to explore how spiritual development might be addressed through the use of picture books in the primary classroom. The working definition for what is meant by ‘spiritual development’ is drawn from a variety of sources but is principally informed by the National Curriculum Council (NCC) and Ofsted discussion papers and the work of John Hull. Thus the work centres on the aspects of spirituality that are developed through experiencing relationships with other human beings and the world in which we live. The paper draws upon original classroom based research carried out with a group of 8 year old children in an inner city school. The children's group discussions centre around the picture book ‘Dogger’ by Shirley Hughes. The paper explores how the children are able to make and negotiate meaning as they address ‘spiritual’ issues.     

“I was Born But…”: Children as other/nonrepresentational subjects in emotional and affective registers as depicted in film

This paper offers further explorations of the idea that children are other to adults in quite profound ways. This sits alongside other recent efforts to rethink the fundamental relationship between children and adults as embedded in research and academic work, and to consider children's geographies in nonrepresentational, or, more-than-representational perspectives and children themselves as ‘nonrepresentational subjects’. The aim is to unsettle notions of ‘child’ (and “adult”), and what can and cannot can pass between them in terms of knowledge, power, responsibility, empathy, play, care and love. I seek to extend this thinking into the realms of memory, emotion and affect as these are central elements of becoming-child and becoming-adult, and thus much of the piquancy of the otherness between adults and children might be articulated within these registers. The idea of otherness addresses how children have to live within adult orders, spaces and systems, and how they seek to, or have to, build their own spatialities within that – how children's becoming suffuses through adult spaces in ways which are not easily knowable by adults, but perhaps can be glimpsed in various ways. It is also about the empathies and the violence that might exist between these competing adult and child performative constructions of space. I continue to explore the above questions through considerations of various visions of childhood that can be found in a range of films (and other media). Although films are almost inevitably adult imaginative discourses of children and their lives, some skillfully made films do open up spaces of empathy and insight into children's ‘other’ experiences, and thus are useful frames in which to explore these themes.