Is It Me or My Brain? Depression and Neuroscientific Facts

This article considers the roles played by brain images (e.g., from PET scans) in mass media as experienced by people suffering from mental illness, and as used by scientists and activist groups in demonstrating a biological basis for mental illness. Examining the rhetorical presentation of images in magazines and books, the article describes the persuasive power that brain images have in altering the understanding people have of their own body—their “objective self.” Analyzing first-person accounts of encounters with brain images, it argues that people come to understand themselves as having neurotransmitter imbalances that are the cause of their illnesses via received facts and images of the brain, but that this understanding is incomplete and in tension with the sense that they are their brain. The article concludes by querying the emergence of a “pharmaceutical self,” in which one experiences one's brain as if on drugs, as a new form of objective self-fashioning.     

Sharing therapeutic experiences of place: Co-creative digital storytelling as a way to explore connection to place

This paper explores two seemingly diverse case studies that share stories of place through co-creative media digital storytelling practices. The co-creative media practice of digital storytelling is applied as a framework to extend the current understanding of community issues in their individual contexts. Case one applied digital storytelling as a tool to investigate aged-care residents' therapeutic landscape experience. In Case two, it explores local communities’ experience of flood and how digital storytelling was applied as a way to relieve trauma. This research adopts a comparative case studies methodology. With the two cases in very different contexts, common themes of “a sense of identity”, “memories and belonging” and “therapeutic narratives” emerged. Findings suggest digital storytelling enables social connection. It also engages with memories as narratives and is an effective way to recall significant experiences, in our research contexts, therapeutic experiences. Finally, digital storytelling as a co-creative practice is also a way to build resilience and contribute to co-creating places.     

A symbolic interactionist understanding of the selves of former members of New Religious Movements

The current study investigates the construction of self in New Religious Movement (NRM) membership and argues that there is significant variation in the way in which members construct their sense of self. While the majority of the literature suggests that differences in the way in which former members describe and experience NRM membership can be attributed to gender and the nature of the group, analysis of the life histories of 23 former members identified variations in the way in which these participants construct their sense of self as significant to understanding NRM membership. While some participants describe selves that are high in conformity or social connectedness, and depict NRM membership as motivated by a need for guidance and direction, others describe selves that appear high in individuality and personal autonomy and depict membership as motivated by a desire to overcome isolation and develop social connectedness. Even though these two narratives are conceptualised as distinct, they are not viewed as dichotomous but understood as on a continuum. To make sense of the selves of the participants in this study symbolic interactionist understandings of the self as to varying degrees informed by both “self” and “others” are applied.     

Walking the Walk While Thinking About the Talk: Embodied Interpretation of Metaphorical Narratives

Two sets of experiments examined people’s embodied understanding of metaphorical narratives. Participants heard one of two stories about a romantic relationship; either one that was successful or one that was not, that initially described it in metaphorical terms as “Your relationship was moving along in a good direction” or nonmetaphorical terms as “Your relationship was very important to you.” Participants were then blindfolded and attempted to accurately walk, or imagine walking, to a marker 40 feet away while they thought about the story they just heard. People who heard about the successful metaphorical story walked longer and further than those presented with the unsuccessful relationship story. But these walking and imagining differences disappeared when the critical metaphorical statement “moving along in a good direction” was replaced by a nonmetaphorical expression. These findings, and those from another set of experiments, suggest that people’s understanding of metaphorical narratives is partly based on their embodied simulations of the metaphorical actions referred to in these stories.     

“They Say That You Are a Danger But You Are Not”: Representations and Construction of the Moral Self in Narratives of “Dangerous Individuals” 1

This article is based on an analysis of narratives of 26 offenders with mental health problems living in the United Kingdom. It explores the impact of an ascribed dangerous status and the construction of the self as moral and responsible in response to this label with reference to the literature on denial, deviance disavowal and other “techniques of neutralization” and Goffman's presentation of self. Two dominant strands are identified in relation to the construction of moral self-hood: “Not my fault” and “Good at heart” narratives. “Techniques of neutralization” are widely drawn on, particularly denial of responsibility in the “Not my fault” narratives that seek to explain anti-social behavior with reference to external forces such as a hostile environment inhibiting their ability to control their lives. In contrast, “Good at heart” narratives draw on the essentially good and moral nature of the inner-self. Both are used as evidence of sharing and adhering to moral norms in order to present an acceptable and credible self.     

“This Temple is Our Natal Home!”: Women’s Experiences of Marriage and Possession in Maharashtra

This paper explores women’s experiences of marriage, stress, and spirit possession in the context of healing shrines. It is based on ethnographic fieldwork in three Mahanubhav temples in Maharashtra (western India). Women’s narratives emphasized the tensions and conflicts they experience in relation to marriage. These accounts about family stress were not just empirical accounts of stress but narrative devices that legitimize women’s stay in the temple. Thus, in referring to the temple as the “natal home”, women seek to access their privilege to periodically visit the temple “just as” they would visit the natal home. By making available to women alternative spaces and subject positions, these narratives of spirit possession and marriage emerge as powerful expressions of women’s agency.     

Of Monsters and Men: Exploring Serial Murderers’ Discourses of Neutralization

Techniques of neutralization are used by petty and serious criminals to verbally account for their behavior, mitigate responsibility, and socially construct identity. Since serial killers often appear “normal” while simultaneously killing, neutralizations may provide the process by which serial killers “drift” between conventional societal attachments and murder. These neutralizations may also function as a form of stigma management, as it does for other offenders, assisting in the maintenance of a positive presentation of self. To explore these propositions, a content analysis of narratives and case histories was used to examine serial murderers’ accounts to determine if neutralizations were offered, and if so, the implications of this theory as a general (or universal) theory of crime.     

A Narrative Search for Respect

This article examines narratives of the self used by stigmatized people searching for respect on the streets of Oslo, Norway. The three narratives—“it was my own choice,” “I'm decent,” and “we're the same”—are embedded in conventional discourse. They are utilized in claims to be morally decent selves. Three different narratives—“I'm interesting,” “I'm smart,” and “I'm dangerous”—are embedded in the gangster discourse of a violent street subculture. They are utilized in order to appear as fascinating and competent. This ambivalent presentation of self challenges concepts such as “the code of the street” and “street culture.”     

Alexithymia and the reflexive self: Implications of congruence theory for treatment of the emotionally impaired

Abstract

This paper attempts to articulate a so far neglected dimension of congruence theory, the reflexive self to self transaction. My claim is that self reflexivity is a tacit but fundamental assumption behind Carl Rogers’ formulations of the relationship—what he refers to as “congruence” or “incongruence"—between experience and its symbolization in awareness. Gendlin's elaboration of the congruence theory in terms of “experiencing” and “inward sensing” has made clear and explicit the important role self reflexivity plays in the relationship between symbols and “unformed emotional experience.” A case vignette of Focusing is used to demonstrate the relevance of self reflexivity to our understanding of verbal expression of emotions, and by extension, to our understanding and treatment of alexithymia and related conditions of emotional impairments.     

Self‐Esteem and Ethics: A Phenomenological View

This paper aims to provide an account of the relationship between self‐esteem and moral experience. In particular, drawing on feminist and phenomenological accounts of affectivity and ethics, I argue that self‐esteem has a primary role in moral epistemology and moral action. I start by providing a characterization of self‐esteem, suggesting in particular that it can be best understood through the phenomenological notion of “existential feeling.” Examining the dynamics characteristic of the so‐called “impostor phenomenon” and the experience of women who are involved in abusive relationships, I then claim that self‐esteem fundamentally shapes the way in which self and others are conceived, and the ethical demands and obligations to which they are considered to be subjected. More specifically, I argue that low self‐esteem—which in the experience of women may be rooted in particular assumptions regarding gender roles and stereotyping—can hinder autonomy, make it difficult to question other people's evaluative perspectives and behaviors, and attribute to others responsibility for their actions.     

Towards a literary account of mental health from James' Principles of Psychology

The field of mental health tends to treat its literary metaphors as literal realities with the concomitant loss of vague “feelings of tendency” in “unusual experiences”. I develop this argument through the prism of William James’ (1890) “The Principles of Psychology”. In the first part of the paper, I reflect upon the relevance of James' “The Psychologist's Fallacy” to a literary account of mental health. In the second part of the paper, I develop the argument that “connotations” and “feelings of tendency” are central to resolving some of the more difficult challenges of this fallacy. I proceed to do this in James' spirit of generating imaginative metaphors to understand experience. Curiously, however, mental health presents a strange paradox in William James’ (1890) Principles of Psychology. He constructs an elaborate conception of the “empirical self” and “stream of thought” but chooses not to use these to understand unusual experiences – largely relying instead on the concept of a “secondary self.” In this article, I attempt to make more use of James' central division between the “stream of thought” and the “empirical self” to understand unusual experiences. I suggest that they can be usefully understood using the loose metaphor of a “binary star” where the “secondary self” can be seen as an “accretion disk” around one of the stars. Understood as literary rather the literal, this metaphor is quite different to more unitary models of self-breakdown in mental health, particularly in its separation of “self” from “the stream of thought” and I suggest it has the potential to start a re-imagination of the academic discourse around mental health.     

Place and the self: An autobiographical memory synthesis

In this article, I argue that the relationship between place and self can be accounted for by recent theoretical work on autobiographical memory. The link between place and self is conceptualized as a transitory mental representation that emerges as a “place of mine” (personal autobiographical experience) from a “place” (declarative knowledge). The function of “place of mine” is to guide personal memory and self-knowing consciousness of periods of our lives. I combine inquiries of memory, self, and place in a triadic relationship, a synthesis, suggesting a conceptual model for the phenomenon of place-related self as a sub-system of the self. This is formed by a causal progression from a physical place across time via emotional and cognitive bonds, components of the autobiographical information grounding the self, apportioned across declarative memory. Finally, using the methods of factor analysis and structural equation modeling, I show that the proposed model accounts for previous and new data on place-related identity.     

基于网络理论的物质成瘾新视角

物质成瘾是一种涉及生理、心理和环境等多因素的复杂现象, 但是当前基于生物还原论的解释对物质成瘾现象整体性的理解和康复研究造成了阻碍。网络理论聚焦于心理障碍变量之间相互作用形成的反馈环路, 从整体视角为研究物质成瘾提供了新的理论框架。将网络理论应用于物质成瘾的研究中将有利于:(1)理解症状之间的相互关系和影响; (2)理解症状网络的整体性和系统性动态变化过程; 以及(3)将多层次和多水平因素整合到统一的理论框架中。从网络理论视角来理解物质成瘾, 也将对未来的干预和治疗提供了理论支持。目前, 网络理论仍处于言语模型阶段, 未来需要进一步提出更具体、可验证的统计模型, 以完善对于物质成瘾机制的了解, 更加有效地推进物质成瘾的治疗与恢复。     

Hypnotic experience and the autism spectrum disorder. A phenomenological investigation

In recent decades, the focus in autism research progressively expanded. It presently offers extensive material on sensorimotor disturbances as well as on perceptive-cognitive preferences of people with autism. The present article proposes not only a critical interpretation of the common theoretical framework in autism research but also focuses on certain experiences common to some people with autism and which can be appropriately understood by phenomenology. What I will call “hypnotic experiences” in autism are moments in which some individuals withdraw into intense sensorial and perceptive experiences. Following their examples, I use the term “hypnosis” primarily to describe a trance state in which the individuals become highly alert to and awake for an experience of a totally new kind. Through a close analysis of autobiographical writings from people with autism I defend the idea that the particularity of hypnotic experiences in autism consists in a certain qualitative shift within experience itself: what changes, in the hypnotic moments, is the way a person with autism relates to his/her own bodily experiences. If this qualitative shift is indeed difficult to account for within a reifying and intellectualist research perspective, phenomenology offers a large conceptual framework for understanding it. Phenomenology, and precisely, phenomenological psychopathology, will thus emerge as a major device in accounting for such “hypnotic experiences”. The argument mainly draws on the twofold structure of experience which is traditionally used in phenomenological research: it claims that in hypnotic experience people with autism are inclined to focus on non-reified “sensings”, “perceivings” and “movings”, and thus leave aside the object itself and any intentional reification of it. Finally, I will claim that this restriction to mere non-reified sensings might lead to a completely new conception of self and world. In the hypnotic experiences of autism, neither the subject nor the object come to a full-blown and independent existence. A thorough phenomenological analysis of hypnotic experience in autism therefore also has to face the question of a corresponding ontology of these experiences.     

Developmental Personality Styles: An Attachment Theory Conceptualization of Personality Disorders

Attachment theory, as a developmentally based theory of personality formation, provides a viable framework for understanding the development and maintenance of personality disorders, or what A. E. Ivey and M. B. Ivey (1998) have referred to as “developmental personality styles.” Using K. Bartholomew's (1990) 4‐dimensional model of adult attachment as an organizational framework, 10 developmental personality styles are differentiated regarding their unique attachment experiences, working models of self and other, and feedforward beliefs. Implications of an attachment theory framework for counseling clients with problematic developmental personality styles are discussed.     

Sexualization in U.S. Latina and White Girls’ Preferred Children’s Television Programs

Master narratives, or prevailing cultural storylines, of motherhood provide a framework for new mothers to make sense of their experiences and to develop a coherent maternal identity. The present mixed methods study developed a theory-driven methodology to systematically identify a master narrative and examined whether one is present in 32 U.S. first-time mothers’ accounts of developing feelings for, and connection to, their newborns. In coding these mothers’ 95 episodes, we found that just over half of the mothers exclusively described positive feelings/connection toward their babies that were present in pregnancy or at birth (“At First Sight”; AFS), whereas 31 % exclusively described feelings/connection that took time to develop, or were negative, questioned, and/or tentative (“It Took Time”; ITT). To identify the presence of a master narrative, we compared these groups’ accounts on several theoretical indicators; the episodes of mothers who exclusively described ITT experiences were longer, more often contained talk of expectations, and were more likely to have a mismatch between expectation and experience than those of mothers who exclusively described AFS experiences. This suggests that ITT experience accounts countered a master narrative that mothers should have overwhelming, positive, and immediate feelings for/connection to their babies (AFS). Using discursive analysis, we then examined how the master narrative was actually invoked in the accounts of two mothers, one who positioned her experiences as aligned with, and one who positioned her experiences as counter to, the master narrative. Implications for supporting mothers in making meaning of their experiences, whether by aligning with the master narrative or co-constructing an empowering counter-narrative, are discussed.     

Shaping EU Attitudes Through Identity Leadership: Investigating Pro-EU and EU-Skeptic Identity Narratives

The European Union (EU) faces many challenges. Chief among them are (1) the growing electoral appeal of EU-skeptic parties, (2) the prevalence of negative narratives about the EU, and (3) frequent marginalization of government leaders openly advocating EU membership. It is hence unsurprising that the EU attitude literature focuses heavily on ways in which leaders undermine (rather than bolster) confidence in the EU. The aim of this conceptual article is to fill this void and to shine a spotlight on how leaders seek to restore confidence in the EU. Rather than to merely describe what pro-EU leaders say in public, we propose a conceptual model that combines older EU attitude research (into “nested” social identities and perceived identity compatibility), with more recent social psychology research (into “identity mobilization” and “identity leadership”). By combining insights from both fields, our framework enables us to gain a deeper understanding of why certain pro-EU narratives can be expected to “take hold” and instill faith in the EU among the public at large. The discussion focuses on the implications for EU leadership.     

Blurring two conceptions of subjective experience: Folk versus philosophical phenomenality

Philosophers and psychologists have experimentally explored various aspects of people's understandings of subjective experience based on their responses to questions about whether robots “see red” or “feel frustrated,” but the intelligibility of such questions may well presuppose that people understand robots as experiencers in the first place. Departing from the standard approach, I develop an experimental framework that distinguishes between “phenomenal consciousness” as it is applied to a subject (an experiencer) and to an (experiential) mental state and experimentally test folk understandings of both subjective experience and experiencers. My findings (1) reveal limitations in experimental approaches using “artificial experiencers” like robots, (2) indicate that the standard philosophical conception of subjective experience in terms of qualia is distinct from that of the folk, and (3) show that folk intuitions do support a conception of qualia that departs from the philosophical conception in that it is physical rather than metaphysical. These findings have implications for the “hard problem” of consciousness.     

Converting to Continuity: Temporality and Self in Eastern Orthodox Conversion Narratives

Based on interviews with converts to Eastern Orthodox Christianity in the United States, this article documents and analyzes a narrative form in which conversion is described as the progressive discovery of a latent religious self that was part of one's life all along, or what I term a conversion to continuity. These findings contrast markedly with those of most contemporary conversion research, which emphasize the narration of a dramatic temporal break between converts’ past and present religious selves (epitomized by the evangelical “born‐again” genre). I examine how and why temporal continuity was a characteristic feature of these conversion accounts and demonstrate how such narratives helped constitute forms of religious experience and self‐identity that differ in important respects from those documented in previous studies. In light of these findings, I argue for a reconceptualization of continuity and discontinuity within processes of religious identity change as an institutionally anchored figure/ground relationship as opposed to an either/or dichotomy. I also highlight promising avenues for future comparative research on the relationships between time, narrative, and subjectivity across religious and secular contexts.