Challenges of patient‐led mental health services to psychoanalytic clinicians

This paper considers implications to psychoanalytic psychotherapy of the British Government's decision to implement a patient choice agenda for state‐funded mental health services in England and Wales. It places the patient choice agenda in the context of consumerist society and argues that the complex nature of psychoanalytic psychotherapy leaves it more vulnerable than other psychological therapy modalities to compete in the current reality of ‘consumer’‐led public mental health, which, in turn reflects a profoundly changed social context from that to which psychoanalysis traces its roots. Unless psychoanalytic clinicians recognize and find ways to adjust to this context they will jeopardize the survival of psychoanalytic psychotherapy in an increasingly market‐orientated model of mental healthcare provision in the public sector, eager to promote more ‘consumer friendly’ psychological therapy models.     

FORCES OF TOMORROW

This article examines the social experience of belonging to the British section of the international Socialist Zionist youth movement, Hashomer Hatzair. The study is based on interviews conducted with 10 former activists across four generations and focuses primarily on the movement in London. It will be argued that Hashomer Hatzair represented a unique alternative youth culture based on a model developed by the movement's founders in the Austro-Hungarian Empire. This model synthesized Robert Baden-Powell's Scouting, the Jugendkultur of the German youth movements, Socialist Zionism and Marxism. Imported to Britain by young German and Austrian refugees from Nazism, this youth culture was reproduced initially in the English countryside, and after the war plugged into the pre-existing politics of Jewish radicalism in London and the general Zionist fervour that anticipated the establishment of Israel. Hashomer Hatzair emphasized autonomy from adult society. By creating autonomous youth spaces, the movement opened a portal for young Jews to shape their own identities. Through a process of politicization and education, the movement's adherents would identify life on Israeli kibbutzim as an ideal future in adulthood. In tandem with the projection of heroic Jewish role models, this process encouraged Hashomer Hatzair's followers to define their Jewishness in secular and existential terms, in opposition both to contemporary consumerist and urbanized capitalism, and to the traditional communal associations of the past.     

Nature and Self in New Age Pilgrimage

Several scholars have argued that New Age spirituality is best understood as a form of ‘self-spirituality’ and as an expression of the consumer capitalist tendency to commodify all things, in the process converting religion into a ‘spiritual marketplace’. This article examines the phenomenon of New Age pilgrimage, especially pilgrimage to natural ‘power places’, with a focus on New Age practices at Sedona, Arizona, USA. The author assesses New Age notions of sacred space, nature, and the self, and compares pilgrim practices and sensorial interactions with Sedona's red rock landscape to forms of tourist practice and commodification more prevalent in Sedona. He argues that New Age pilgrimage, in theory and sometimes in practice, rejects the consumerist impulse, and that the New Age ‘self’ is both more open-ended and ‘postmodern’, and less central to New Age practice, than is suggested by the characterisation of New Age as ‘self-spirituality’.     

Full pockets,empty lives: a psychoanalytic exploration of the contemporary culture of greed

This paper offers a psychoanalytic exploration of the dynamics of greed in individual lives and ways that those dynamics both reflect and influence the surrounding culture. The paper discusses the contradictions associated with the consumerist pursuit of wealth and goods, and finds evidence for the failure of such pursuit to provide the satisfaction that is anticipated. It also examines the implications for psychoanalytic theorizing on the ways in which ongoing social forces and institutions contribute to shaping the psyche.     

The Joy of the Gospel amid the Crisis of Communal Commitment

Chapter Two of Evangelii Gaudium constitutes a major portion of the encyclical in terms of the significant concerns it raises in the area of evangelization. This article summarizes the key teachings of Chapter Two and highlights the dominant themes and salient features together with some personal reflections. In Chapter Two of the encyclical, the pope clearly elaborates on the individual and communal factors that can weaken the spirit of evangelization and warns all to beware of the danger of falling prey to the consumerist, profit‐driven, and individualistic economy and culture. He attacks the exclusive economy, globalized indifference, and the idolatrized attitude to money, and asserts that the church is duty‐bound to show that there is a new and better way of relating to God, others, and the world. This responsibility, first and foremost, rests with evangelizers, who must be witnesses of the good news through their lives of generosity, courage, commitment, and community consciousness. The heart of the second chapter's message is a plea to all pastoral workers to come out of their private spheres, to recognize their place in the larger human family, and to engage in pastoral activities as a community in a revolution of tenderness.     

THE “GHOSTS” OF IRAS PAST AND THE CHANGING CULTURAL CONTEXT OF RELIGION AND SCIENCE

Beginning with our cosmic ancestors and the 1950s ancestors of Institute on Religion in an Age of Science (IRAS, the “Ghosts”), this essay highlights the wider, post‐World War II cultural context, including other science and religion organizations, in which IRAS was formed. It then considers eight challenges from today's context. From the context of science there are (1) the challenge of scale that leads us to question our place in the scheme of things and can lead to a challenge to morale concerning whether we make any difference; (2) the challenge of human variability that leads to the question whether there is a single human moral nature; and (3) the challenge of detailed explanation that leads to the question of what is the task of theology in relation to detailed scientific explanation. From the religion context there are (4) the challenge of objectivity—studying religion without practicing religion; and (5) the challenge of pluralism and the variety of cultural and religious perspectives. From the context of the growing and diverse science‐and‐religion enterprise, considered from the perspective of IRAS developed in the first part of this essay, there are the challenges of (6) apologetics and (7) intellectualization. Finally, from the context of our growing, worldwide consumerist culture that is contributing to the radical alteration of the planetary environment, leading to much suffering, there is (8) the challenge of becoming more motivated to act for the long‐term global good.     

The role of culture and traditions in how young children’s identities are constructed

ABSTRACT

This article explores how cultures and traditions influence the construction of young children’s identities. Identity is conceptualised as a constantly changing narrative based on how an individual sees him or herself and how s/he is perceived. We all have multiple, intersecting identities. Different meanings of culture are discussed, highlighting norms and values, ‘culture-as-the-arts’, and space for growth. Primary and secondary socialisation is emphasised, recognising the influence factors such as gender, race, class and religion. The effect of the home and of the macro-culture and different micro-cultures and traditions is considered. In relation to children’s spirituality, trusting relationships and hospitable environments, and the need to counter messages given by an individualistic and consumerist macro-culture are highlighted. An apprenticeship approach is advocated, where adults encourage questioning and strive to maintain children’s sense of agency, with a gradual transfer of power as children become older and/or more confident. It is suggested that researchers and practitioners should take more account of external factors such as gender, race and class in relation to children’s spirituality.     

Cults,Consumerism, and the Construction of Self: Exploring the Religious within Fight Club

This article explores the manner in which the creation of new religious movements is depicted in the Fight Club narrative, not only through sardonic, stereotypical ‘cult’ imagery, but also through an academic lens; the narrative fits perfectly with the psychopathology model of cult recruitment as recapitulated by Stark and Bainbridge. The nature and motivations of new religious groups, even to the most worldly student of religion, can seem alien and mysterious to the rational contemporary mind, making the possibility for an empathetic methodological approach remote indeed. However, the presentation of the new religious movement created within the Fight Club narrative is unique in its familiarity to the modern consumerist West. The article also highlights the fascinating insights of the Fight Club narrative into the power of consumerism in a post-modern world, bringing to light ideas of the ‘religion of the market’ and the resulting fundamentalisms created by unstable belief systems and transient notions of self. Focusing particularly on the prominent demographic of ‘Generation X’, this analysis of the Fight Club narrative offers a detailed portrayal of the potential religious crises facing the consumerist West in its entirety.     

Sonic discourses on Muslim Malay modernity: The Arqam sound

Not only has Nasyid music been successful in addressing questions about what it is to be a modern Muslim youth in Southeast Asia, reconciling piety with a ??funky but shariah?? consumerist lifestyle; it also has been expressive of political aspirations for a utopian-style communal society. This essay focuses on how, from the late 1980s to the mid-1990s, the Malaysian missionary movement Al-Arqam used nasyid music to articulate ideas of Muslim Malay modernity and on how nasyid music became one of the main interfaces to spread the Arqam message beyond its model villages. The focus is on Arqam??s main ensembles, Nadamurni and the Zikr, and, with the 1994 ban on Arqam??s activities, the celebrated pop group Raihan. Raihan??s sonic explorations into Muslim Malay modernity have challenged orthodox Islamic ideas, but also the entertainment industry and the secular Malaysian state at large. Nasyid culture provides us with an understanding of the larger changes that have occurred within Southeast Asian Islam, away from a previous Islamic revival and toward a post-Islamist chic and new cultural performances that successfully blend entertainment and education.     

Biology and Awe: Psychology's Critical Juncture

Psychology stands at a crossroads. Even more than in the time of Rollo May, psychology faces a dilemma of alarming moral and scientific proportions. On the one hand, psychology is about to become a "biologism." This is a discipline-led by the high tech, consumerist model for living-that emphasizes measurement, materialism, and efficiency. On the other hand, psychology still has a chance-mainly through humanistic and depth orientations-to be a vibrant discipline. The question is, will we take this path to become the "queen of the sciences," as Nietzsche put it, or will we jeopardize 5,000 years of arts and humanities, centuries of depth analyses, and decades of awe-inspired practice. In this article, which echoes the spirit of my great friend and mentor, Rollo May, as well as my new book, Rediscovery of Awe, I will outline the stakes in this dilemma, the players involved-from biopsychology to humanism-and an alternative, conciliatory vision that I call "awe-based" psychology. The dilemma we face today is whether we will approach our subject matter with a sense of the magnificence and mystery of living (awe) or whether we will persist in making mole-hills of mountains, as Rollo once put it, and succumb to the glib, the well-packaged, and the instrumental; whether we will find the terms and resources to reflect life's profundity; or whether we will skirt its edges, resort to the commercial, and bow to the expedient. I will illustrate further how this dilemma need not be solved by an "us-them," "either-or" mentality but can be addressed dialectically with practical as well as visionary implications for our profession. Finally, I will summarize a few of these implications, both for our practices and contemporary lives.     

Counselling and the grocer's shop on campus

This personal view describes the alarming rise in clients which counsellors in higher education have experienced in recent years. Attention is drawn to the damaging effects on institutions which have resulted from the present government's policies and its consumerist ideology. The demoralisation of staff has increased the vulnerability of students who fall victim to the competitive ethos or lose confidence in their own subjective reality. Counselling services are monasteries in a dark age and are now a prey to misguided reformers who seek to protect them by infiltrating the very ideology from which clients are seeking refuge.     

After Heroism: Religion versus Consumerism. Preliminaries for an Investigation of Protestantism and Islam under Consumer Culture

Using Protestantism and Islam as examples, the intricate relation between consumerism and religion is examined. Beyond the opposition of religious ‘heroic’ anti-consumerism and secular ‘romantic’ consumerism, it will be argued, there is mutual accommodation and even convergence. On the one hand consumerism challenges religion by taking over some genuinely religious functions; on the other hand it exacerbates and accelerates a religious dynamics of probation and, thereby, invites religion to a specifically consumerist revival. The condition for such a revival, however, is that friend/enemy distinctions based on religion are transformed into a variant of the decidedly unheroic ‘war of shopping’. Religious commitment is assimilated to consumer preferences, and becomes reversible.     

The Concept of Profound Boredom: Learning from Moments of Vision

This paper recognizes that we become bored in our post-modern, consumerist Western world and that boredom is related to this existence and hidden within it. Through Heidegger, it seeks to provide a way to structure our understanding of boredom and suggest ways of acknowledging its cause, and then to allow it to liberate our authentic appreciation of the world of our workplace and what can be learnt through it. Using the approach of focusing on being in a societal workplace environment, and the link to Heidegger’s notion of mood, revealed in Being and Time, boredom’s fundamental role is shown as a complex temporal manifold. Our superficial attempts to deal with things in datable time means that we miss the essential importance of the temporal manifold through which our being is revealed and where the Augenblick, (moment of vision) is the authentic present and temporalises itself of the authentic future (Heidegger in Being and time (trans: J. Macquarrie and E. Robinson). Blackwell, Oxford, 1962, p. 338). For Heidegger this is to be understood as ecstasis (ibid, p. 338) when the resolute Dasein “is carried away to whatever possibilities and circumstances are encountered (ibid, p. 338). Such resoluteness enables the private capabilities to arise in public practice, not, however, in the conformity of what ‘one does’ (Das Man) but as an authentically choosing being. The challenge of an ontological pedagogy, regardless of its place of revelation that this prescribes a possibly be edifying mission for Dasein. Instead of chasing away boredom through busyness, a moment of vision could produce creative and authentic ways of being.     

Parental interest in children's education,children's self‐esteem and locus of control,and later educational attainment: Twenty‐six year follow‐up of the 1970 British Birth Cohort

Background. Few studies have investigated if mother's interest and father's interest in child's education are linked to educational attainment via their impact on child's self‐esteem and locus of control. Aims. (1) To investigate (after controlling for known confounding factors) the long‐term effect of mother's and father's interest in child's education at age 10 and child's locus of control and self‐esteem at age 10 in educational attainment at age 26; and (2) to explore if mother's interest and father's interest in child's education are linked to child's educational attainment via their effect in increasing child's self‐esteem and internal locus of control. Sample. The study used longitudinal data from sweeps of the 1970 British Cohort Study (BCS70). The initial sample was those 1,737 men and 2,033 women with valid data on age 10 self‐esteem, locus of control, father's interest, mother's interest, and age 26 educational attainment. Of these, 1,326 men and 1,578 women were included in the final analysis. Method. The birth to age 10 factors that were controlled for were birth weight, parental social class, socio‐economic disadvantage, emotional/behavioural problems, cognitive ability, and mother's educational attainment. Results. At the multivariate level, internal locus of control and mother's interest (but not self‐esteem) were significantly related to educational attainment in both men and women. Father's interest was a significant predictor of educational attainment only in women. Parent's interest was not linked to educational attainment via its impact on child's self‐esteem or locus of control. Self‐esteem predicted educational attainment in both genders by increasing internal locus of control, and fathers' interest predicted educational attainment in men by increasing mother's involvement. Conclusion. Although mothers' and fathers' interest in their children's education were not linked to educational attainment via their impact on children's self‐esteem or locus of control, they were significant predictors of educational attainment especially in daughters.     

Participation in God and the Nature of Christian Community: Robert Jenson and Eberhard Jüngel

This article explores the theme of the church's participation in God by way of two contemporary theologians' accounts of the matter: Robert Jenson and Eberhard Jüngel. Specifically, the question of how Jenson's and Jüngel's respective accounts of the church's participation in God determine their accounts of the church's presence in and to the world is explored. The theme of ‘mission’ is taken up along the way, and it is suggested that Jenson's construal of the church's place in God prevents a sustained account of the church's sending into the world. Jüngel's construal of the church's participation in God, it is argued, allows for an alternative depiction of the church's presence in and to the world that accounts for the fundamentally missionary nature of the Christian community.     

The “ambiguous liberties” of the commodified female body

This paper takes issue with the concept of liberty advocated for by contemporary legal feminists. Freedom, for such thinkers, represents bodily freedom, and freedom from unnecessary constraint upon the activities of female bodies. This paper argues that in a patriarchal capitalist society, such notions of female liberty are problematic. Firstly, such notions fail to recognise that freedom of choice is not equivalent to welfare or well-being. Secondly, legal feminist notions of liberty reinforce a form of bodily self-objectification. Through analysis of the function of the beauty myth in consumerist society, this article connects this self-objectifiying tendency in legal feminism to the commodification of the female body in capitalist society.     

Aleksej Losev's Antiutopia

This article is devoted not only to Losev'sphilosophical works, but also to his fiction,which he created during 1930s and 1940s.Losev's eight books of the 1920s (his``octateuch'') combine into a single whole thatamounts to his philosophy of life and historydepicted in expressive images. At the same timeLosev's ``octateuch'' strikes one as having beenwritten at a single sitting and in a singlestyle, in a genre that can be identified as the``philosophical novel'' having as much right asSpengler's opus to be called an ``intellectualnovel.'' In his prose of the 1930s and 1940sLosev tries with artistic methods to resolvethe philosophical problems which he raised inhis works of the 1920s. Losev's ``octateuch'' andhis fiction are directed against thosecontemporary materialists who seek to embodyPlato's Republic, whom he christens``soil-less nihilist idealist utopians.'' All ofthis leads to the conclusion that Losev'sintellectual novel belongs to a definite andmore specific subgenre. It is undoubtedly ananti-utopia, full of the grotesque. In additionto its scientific and social orientation,Losev's anti-utopia is also religious innature. Thus Losev not only depicts the realconsequences of utopian dreams, but also turnsto the ``life of the artist,'' which is far fromany technological or social utopias but isfilled with another, no less terrifying ornihilistic utopia: that of the non-religiousexistence of the human person. Losev preservedhis anti-utopian and anti-nihilist viewsthrough his late period (1950s–1980s), despitethe care he took not to cross Sovietcensorship. Losev's anti-utopia is the kind ofChristian realism to which he appealedthroughout his life.     

On Hare's attempt to bridge the Kantian-consequentialist gap: A response to Forschler's rejoinder

In a paper in this journal (Wall 2016), the author of the present paper critiqued Scott Forschler's attempt (2013) to establish that Jens Timmermann's argument (2005) against R. M. Hare's attempt (1981) to bridge the Kantian-consequentialist gap is unsuccessful. Forschler's thesis is that Hare's utilitarianism is strictly normative, not metaethical. In Hare's ethical rationalism, which is metaethical but contains no intrinsic ends (Forschler 2013), reason determines the proper ends, and preference satisfaction has no value prior to reason's determinations (Forschler 2013). The present author responded that Hare's moral approach presupposes that preference satisfaction is the ultimate end (Wall 2016) and that an analysis of preference satisfaction in Hare's moral approach cannot be confined to normative ethics. Forschler's rejoinder (2017) suggests that Hare's moral theory was misinterpreted by the author, who now shows that such a judgment results from significant oversights concerning the foundation of Hare's moral theory and utilitarian foundations.