Making Space for a Dialogical Notion of Religious Subjects: A Critical Discussion From the Perspective of Postsecularity and Religious Change in the West

In this article I address some topical themes from the ongoing discussion on contemporary religious change in the West and how it poses conceptual challenges to the study of religion. The academic discussion on religious change is vast and my observations are, of course, by necessity limited to my particular interest and argument in this article. On the one hand, I draw on some of the literature that has evolved within and around the concept of postsecularity and, on the other, on more general literature on contemporary religious change. Based on some selected observations, I underline the need to critically rethink how we conceptualize both religion and religious subjects. In my view, current research fosters a greater attentiveness of complexity with regard to religion, but simultaneously it requires us to take seriously a dialogical notion of religious subjects that provides a conceptual account of a subject constituted by being located within and emerging through ongoing social process. This dialogical notion provides a better tool for how current social and cultural reconfigurations of religion are simultaneously played out as a diversity of identities that challenge received categories, such as the religious and the secular.     

Journeys through the valley of death: multimethod psychological assessment and personality transformation in long-term psychotherapy

The Psychodynamic Diagnostic Manual (PDM Task Force, 2006) is based on the assumption that an in-depth understanding of clients' underlying emotional, personality, and interpersonal patterns will facilitate their treatment. In this article I show how such an understanding can be achieved through multimethod psychological assessment, and how useful such information can be in long-term psychotherapy with high-achieving, successful clients who struggle with forming and maintaining intimate relationships. Such treatments are extremely difficult, because when these clients attach to their psychotherapists, many of them temporarily become more symptomatic. I illustrate these points with a detailed account of my long-term therapy with a resilient but highly traumatized young man. Repeated use of the Minnesota Multiphasic Personality Disorder-2 (MMPI-2; Butcher, Dahlstrom, Graham, Tellegen, & Kaemmer, 1989) and Rorschach with my client helped guide us in our work, and also helped create an important therapeutic "opening" into the underlying traumatic material. This and other experiences have convinced me that it is extremely useful for psychologists to have training in both assessment and psychotherapy.     

The Dialectics of Relational Psychoanalysis and Group Psychotherapy: Commentary on Paper by Robert Grossmark

In this commentary, I address the question of why so few psychoanalysts become group therapists as I respond to the thoughtful and impressive paper written by Robert Grossmark on his work with a psychotherapy group, now in its 10th year of meeting. Prior to discussing the clinical material, and to set the stage for a discussion of Grossmark's work, I comment on my sense of the prevailing attitudes on group affiliations and group therapy within our culture and field as they have progressed over time. I then discuss my reactions to Grossmark's handling of his group session. Many of his conceptualizations of group treatment are in accordance with my own beliefs. There are some differences, however, in how I view my role as a leader and some ideas I have about group treatment that Grossmark did not address.     

My Perspective on Psychotherapy Integration: An Outsider Who's Out of It

My rejoinder is a response to two commentaries on my SEPI keynote in 1997: commentaries written by Goldfried and Cullari. Instead of grappling with the ideas I presented, both respondents were distracted by my satirical beginning. In my talk I proposed a method for studying psychotherapy integration. I am not pessimistic about the potential for integration, nor am I pessimistic about psychotherapy. But I am a skeptic, and science is driven—and indeed advance—by skepticism. In fact, psychotherapy integration requires that its advocates be skeptics. I still do not know what psychotherapy integration is, and remain confused. I can only conclude that I am not only an outsider, but out of it.     

Altruism and the Resolution of the Transference Resistance: Partners in Clinical Psychoanalysis

ABSTRACT

The article is devoted to the central place of altruism in clinical psychoanalysis and psychotherapy. Using an experiential-subjective perspective, I demonstrate how I overcame an inhibition in utilizing altruism in my theoretical and clinical work, which then reduced barriers against working with the experience of vitality, closeness, and creativity for my patients and myself. I then could follow the importance of resolving the transference resistance against consolidating the experience and functioning of the self or person. At this time, altruism has also become a subject of interest in several fields that deal with human and animal behavior such as evolutionary science, social biology, and anthropology. Psychoanalysis, with its special subjective and experimental perspectives, can make valuable contributions in these realms of knowledge and research.     

Working with psychosis Part 4: Therapy online – ending by email

This is the fourth and concluding paper from a series about psychotherapy with a man suffering from a psychotic illness. The paper describes the ending of the therapy which was precipitated by my decision to leave the country. News of ending was extremely disturbing for my client and stirred fears that he would again break down and need re-admission to hospital. Six weeks before the ending he stopped attending but continued to stay in contact by email. I decided to reply to his emails during the session times, and we developed what he came to call his ‘email therapy’. This online technology provided a means for my client and me to separate, to find a third perspective and to begin to mourn this ending without him losing his mind and breaking down. Following James Fisher's ideas about ‘mourning in the presence of the loved object’ I understand aspects of this email ending as enabling a relinquishing of projective identification used to possess and control, a recognition of the freedom of the other and of the need to mourn omnipotence. I discuss some of the problems presented by premature ending with a vulnerable client – problems which can be seen in my difficulty of mourning and working through the ending reflected in the long time it has taken to finish writing this paper.     

Smith on Indexicals

In this paper, I advance a new view of the semantics of indexicals, using a paper by Quentin Smith as my starting point. I make use of Smith’s examples, refined and expanded upon by myself to argue, as Smith does, that the standard view, that indexicals refer to some prominent features of the context according to an invariant rule called the character, does not agree with a wide range of phenomena. I depart from Smith, however, in denying that we need more complex rules, which he does not give, called metacharacters to account for all the deviations, and instead argue for a view of indexicals as just being special cases of demonstratives. I show how demonstratives can be substituted for indexicals to support this view, and I adduce recent work in the semantics of demonstratives to explain how it can work.     

Social justice and remembering “the personal is political” in counselling and psychotherapy: So,what can therapists do?

This brief contribution argues for the importance of a social justice perspective in counselling and psychotherapy, particularly within the current international socio‐political context. Much has been said about social justice over recent years in the fields of psychology, psychotherapy and counselling. Professionals and academics have expressed some concerns about what it might actually mean, or how difficult it might be in practice to engage with this perspective. In this paper, the activist phrase “the personal is political” (Hanisch, 1970) is used to illustrate the way in which a social justice approach to counselling and psychotherapy does not need to be complicated, but rather a foregrounding of a particular understanding of well‐being and the people we work with. Following this, some concrete and straightforward suggestions for how therapists might begin to act on their social justice values are made.     

How My Theory and Practice of Psychotherapy Has Influenced and Changed Other Psychotherapies

In this article I address three main questions: (a) how psychotherapy has changed the modern world of psychology, (b) how it has changed the modern world in general, and (c) how my special form of psychotherapy, rational emotive behavior therapy, and its derivative, cognitive behavior therapy, have changed the recent theory and practice of psychotherapy.     

Exemplarist Environmental Ethics

This article argues that environmental ethics can deemphasize environmental problem‐solving in preference for a more exemplarist mode. This mode will renarrate what we admire in those we have long admired, in order to make them resonate with contemporary ethical needs. First, I outline a method problem that arose for me in ethnographic fieldwork, a problem that I call, far too reductively, “solution thinking.” Second, I relate that method problem to movements against “quandary ethics” in ethical theory more broadly. Third, I discuss some interpretive work I am engaged in about Henry David Thoreau and how it bears on the methodological issues my fieldwork raised. I argue that some of the most important icons of right relation to environment, especially Francis of Assisi and Thoreau, should be envisioned as far more politically invested than they usually are. They demonstrate to scholars of religious ethics that an exemplarist ethic focused on character need not neglect politics.     

Moral education,ubuntu and ubuntu-inspired communities

While it is generally believed that moral education is important in the development of children, there is disagreement over a range of issues concerning the teaching of values and morals in schools. In the forefront of this debate are issues concerning whether morality or values and morals can be taught in schools, ought to be taught, and how they should be taught. In this paper I want to focus on the last of the issues within the background of ubuntu. My broad interest is to stimulate discussion regarding whether ubuntu, ubuntu-inspired communities, and some of its values can contribute to the issue of the teaching of values and morals. In the process of my engagement with moral education and ubuntu, I can be taken to be offering ubuntu and practices in ubuntu communities as an alternative way of teaching values and morals – values that are important for social and political citizenship.     

A Psychotherapist Retires

Abstract

This article reflects on a year of my personal experience as I prepared to retire from my psychotherapy practice of 40 years. While aware that this might be a poignant experience for bothmyself and my clients, my own surprising emotions and dreams demanded that I pay attention to myself. By acknowledging my feelings I was able to direct sensitive attention to the clients' feelings of loss and sadness. Finding the balance between the sadness that filled the therapy room and my own enthusiasm for what awaited me outside that room, was not a simple task     

Reply to Janine de Peyer’s “Traversing the Ineffable: Commentary on Sharon Farber’s ‘Becoming a Telepathic Tuning Fork’”

Janine de Peyer’s thoughtful and stimulating response to my paper evoked a good deal of thinking about playfulness and creativity in doing psychotherapy, what part intuition and empathy play in promoting telepathic communication, the distinction between thoughts and feelings unconsciously transmitted between people within close proximity and those transmitted across geographical distance, where there is no reliance on sensory clues involving sight, sound, smell, touch, and taste. De Peyer’s summary of research on telepathy tells us that most of the research tries to rule out the variable of unconscious sensory exchange by physically separating the “sender” from the “receiver.”

In her discussion of my paper, Janine de Peyer raises some very interesting questions about how telepathy is to be defined. I recall reading years ago about someone who had gone to a medium and heard some startling information about herself and those in her circle. As I wondered how the medium could know so much about someone she had never before met, it occurred to me that there was a lot of knowledge about a person conveyed by the brain-to-brain sensory cues, and this was not telepathic but more a function of intuition and empathy. I think that was true about the relationship I had with my patient. but as with the medium there was a lot of other information I received about her that did not depend on sensory cues, and that information was, I believe, conveyed telepathically. So yes, I say, to de Peyer’s (this issue) question, “Is it not worth differentiating between in-session heightened intuitive receptiveness, and unexplainable transmissions of affect/thoughts/information that traverse time and geographical space?” (p. 736, italics in the original). In considering the time spent in my patient’s physical presence, much of my empathic attunement originated from the intuitive response that was induced in me by her physical presence. I think the increasing empathic attunement laid the foundation for subsequent telepathic communication.     

Social contexts: transcending their power and their fragility

For more than four decades, my colleagues and I have examined how social contexts and individuals influence each other. To provide a perspective on this work, I describe some lessons we have learned: situational influence exemplifies both the power and fragility of social contexts; common aspects of settings underlie their power, for better and for worse; individuals' health and well-being is affected by powerful forces in eight domains; and intervention programs are powerful settings that encompass risks as well as rewards. I then note some unresolved questions, such as how to balance the risks and rewards of powerful environments, how to better understand the interplay between individuals and the social contexts they select and create, how to learn from the fact that many people overcome the power of traumatic social contexts, and how to apply our knowledge to balance the risks and rewards of individual and community contexts.     

Believing in Make-Believe: Looking at Theater as a Metaphor for Psychotherapy

In this essay, I explore the theatrical dimensions of psychotherapy. I argue that many of the historical, practice-related, and conceptual connections between theater and therapy often are only alluded to in the literature, but rarely made explicit. In doing so, however, it seems apparent that, as a metaphor for psychotherapy, theater perhaps offers a more appropriate fit than those narrative and conversational metaphors that have been employed so far. Proposing that theater is, in fact, the metaphor on which psychotherapy bases itself, I briefly examine some of its implications for how therapy might be conceptualized and performed. I conclude by inviting other therapists to consider — by openly acknowledging theater as a metaphor for psychotherapy — if they might then become more engaging, creative, and imaginative in their work.     

Black identity and workplace oppression

This paper is primarily aimed at counselling and psychotherapy practitioners who meet issues of workplace conflict in their practice and the resulting stress and trauma faced by their clients. I define workplace conflict as complex and enduring situations arising from diverse forms of harassment. These include bullying, scapegoating and other discriminatory and oppressive practices that affect health, esteem and work performance. This paper reports the findings from my doctoral research project which investigated and sought to understand the specific experience and nature of workplace conflict for black workers in three institutional settings: the National Health Service (NHS), education and social services. The inspiration for this research came from psychotherapy practice, where it was repeatedly observed that black workers appeared to be suffering significantly more negative and damaging effects of workplace stress and trauma than white workers. I describe these experiences as workplace oppression and differentiate them from other workplace conflicts.     

Reflections on intersections between cognitive and social psychology: A personal exploration

I appreciate the opportunity offered by the editor to reflect on the relationship between cognitive and social psychology. This topic has interested me my entire professional life, because I was admitted to graduate school to study social psychology and then eventually migrated to cognitive psychology. The organization of this paper is as follows: I first relate my (somewhat puzzling) personal experiences that led me to wonder about relations between cognitive and social psychology. I suggest that, for many topics, the placement of a topic of study in one field or the other is arbitrary. Next I selectively review some common historical influences on the development of both fields, ones that have made them similar. Both grew from common seeds, which include Gestalt psychology as it became applied to a wider array of topics, experimental psychologists becoming interested in attitude change during and after World War II, and Bartlett's famous book on Remembering: A study in experimental and social psychology. Next I review some research from my lab that picked up themes from Bartlett's work and that, in some aspects, combines cognitive and social approaches. I also discuss the issue of memory conformity or the social contagion of memory, and conclude with thoughts about how social and cognitive psychologists might collaborate on an exciting new arena, creating empirical studies of collective memory. Copyright © 2010 John Wiley & Sons, Ltd.     

Ethical Challenges of Personal Disclosure in Gaining Entry with Religious Congregations

This is a story about learning how to navigate my social identities as a non‐religious gay man attempting to conduct data‐based consultation with a religious congregation. Beyond my own growth in knowing myself better, this story speaks to the larger ethical challenge of how we build trust in community relationships, and in particular how much of our personal selves we need to disclose in the process of an individual or group deciding to work with us. Individuals and groups make decisions to work with us based on who they perceive us to be; thus, what is our ethical obligation to disclose aspects of who we are to promote full informed consent? To illustrate this ethical challenge of personal disclosure, I tell the story of discussions I had with three different religious leaders and a congregational committee about potentially working together. Throughout these stories, I reflect on my own messy process of growth as a window into the more general question of how we navigate our identities and values as community psychologists in the work we do with communities.