The Process of Growth in Krishna Consciousness and Sacredness in Belgium

The article focuses on the Hare Krishna members in Belgium. The movement owns a temple on the outskirts of a provincial city in the south of the country. Fieldwork was carried out among the ‘temple residents’ (at Radhadesh, the ‘Petite Somme’), those who live in its vicinity, the ‘congregationalists’ in the local centres, and those who are on the way of being initiated. The article focuses on the development members undergo from ‘adepts’ to ‘devotees’, that is from ‘congregationalists’ to becoming full-time ‘temple residents’ in Radhadesh. The question we address concerns the process of members’ growth in Krishna consciousness and sacredness.     

Argumentation and Fallacy in the Justification of the 2003 War on Iraq

The present study examined how the pre-war debate of the US decision to invade Iraq (in March 2003) was discursively constructed in the US/British mainstream newspaper opinion/editorial (op/ed) argumentation. Drawing on theoretical insights from critical discourse analysis and argumentation theory, I problematised the fallacious discussion used in the pro-war op/eds to build up a ‘moral/legal case’ for war on Iraq based on adversarial (rather than dialogical) argumentation. The proponents of war deployed ‘instrumental rationality’ (ends-justify-means reasoning), ‘ethical necessity’ (Bush’s ‘Preemption Doctrine’) and ‘humanitarian virtue’ (the bombing of Iraq to ‘save’ Iraqis from Saddam’s pestilent tyranny) to justify the pending invasion of Iraq. Their arguments intertextually resonated with Bush administration’s ‘war on terror’ rhetoric in a way that created a form of indexical association through ‘recontextualisation’. The type of arguments marshalled by the pro-war op/ed commentators uncritically bolstered the set of US official ‘truth claims’ and ‘presuppositions’.     

Neither ‘Good’ in Terms of ‘Better’ nor ‘Better’ in Terms of ‘Good’

In this paper, I argue against defining either of ‘good’ and ‘better’ in terms of the other. According to definitions of ‘good’ in terms of ‘better’, something is good if and only if it is better than some indifference point. Against this approach, I argue that the indifference point cannot be defined in terms of ‘better’ without ruling out some reasonable axiologies. Against defining ‘better’ in terms of ‘good’, I argue that this approach either cannot allow for the incorruptibility of intrinsic goodness or it breaks down in cases where both of the relata of ‘better’ are bad.     

Same meaning but different feelings: Different expressions influence satisfaction in social comparisons

The same social comparison information may be expressed in different ways (e.g. ‘I am better than him’ versus ‘he is worse than me’). The results of four studies indicated that the way social comparison is expressed can affect an individual's satisfaction (i.e. ‘better’ versus ‘worse’). Specifically, in upward comparisons, the expression ‘I am worse than him’ makes individuals feel less satisfied than the expression ‘he is better than me’. In downward comparisons, those who use the expression ‘I am better than him’ are more satisfied than those who use the expression ‘he is worse than me’. The motivation of information processing acted as the mediator.     

Dogmatism in relation to sub-types of conservatism: Some Australian data

An examination of the relation between authoritarianism and conservatism is made using newly developed balanced forms of the ‘D’ and ‘F’ scales together with scales to measure political, social, moral and economic conservatism. Neither ‘BD’ nor ‘BF’ scales predicted voting preference. The ‘BD’ scale was significantly, positively related to the political, social and moral conservatism scales but was non-significantly, negatively related to economic conservatism. It was concluded that both the ‘BD’ and ‘BF’ scales are equally good measures of general authoritarianism among supporters of Australian political parties and that while it is in general true that dogmatic people tend to be ideologically conservative, an exception must be made for economic conservatism. This exception is seen to be inferable from the theory of ‘working class authoritarianism’ advanced by Lipset (1960).     

Law and psychology in conflict

It is argued that a link prevails between the phenomenology of externality present in classical liberal theory and the state of mind known as schizophrenia. To escape the social reality of possessive individualism, especially the conception of consequences, ends, habits, routine, the schizophrenic individual ‘withdraws’ or regresses into a psychic universe that contains a dimension unrelated to the consciousness and values of externality: the pursuit of wealth and things, the calculated regard of the other as an instrument for enriching the self. The schizophrenic is incapable of adapting his ‘ego’ to the necessities of the social environment; he cannot defend himself in ‘conventional’ or ‘normal’ ways from the demands of living in a social milieu where the expectations and judgments of others impose intolerable pressures on consciousness. Instead the individual undergoing the painful process of withdrawal constructs a set of psychic defenses that from the standpoint of the external world appear to be ‘strange’, ‘odd’, ‘bizarre’, or ‘demented’. The ‘mode of Being’ of the schizophrenic has nothing in common with the life‐style of the acquisitive, status‐conscious society. Some consideration is given to the political implications and meaning of the schizophrenic's withdrawal.     

Labour discipline in a Christian Orthodox sisterhood in Russia*

This article discusses the issue of labour discipline in a Christian Orthodox organisation in Russia. The sisterhood which I analyse is the meeting point of two types of ‘work’: the ‘secular work’ of employed workers is embedded into the ‘religious work’ of the sisters who live a monastic life. I argue that the religious–economic mix of the sisterhood suggests that three employment models are evident: ‘work more, get less’, ‘work less, get more’ and ‘work for free’. Religious and economic spheres are mediated by labour which takes different forms, creating distinct, but related disciplinary labour spaces. I thread the concept of discipline through religious and economic discourses in the monastic workplace, the conflicts between the religious and economic motivations to work and the role of ‘emotional work’. The analysis is based on the participant observation, conducted over a period of four months while I was a staff member of the sisterhood.     

Naturalness in Zen and Shin Buddhism: Before and Beyond Self- and Other-Power

This article seeks to clarify the fundamental similarities and differences between the two most prominent forms of Buddhism in Japan: Zen and Shin (or True Pure Land School) Buddhism. While proponents of Zen typically criticize Shin for seeking the Buddha outside the self, rather than as one's ‘true self’ or ‘original face’, proponents of Shin typically criticize Zen for relying of ‘self-power’, which they understand as inevitably a form of ‘ego-power’, rather than entrusting oneself to the ‘Other-power’ of Amida Buddha. Yet Zen and Shin in fact share some deep commonalities: not only do they both characterize the ultimate ‘Dharma-body’ of the Buddha as ‘emptiness’ or ‘formlessness’, they also both speak of the enlightened state issuing from a realization of this Dharma-body in terms of ‘naturalness’. While attending to the significant differences between the Zen and Shin approaches to this enlightened state of naturalness, this article also pursues the most radical indications of both schools which suggest that this naturalness itself ultimately lies before and beyond both self- and Other-power.     

Settling space and covering the nation: Some conceptual considerations in analysing affect and discourse

This article explores how affect and discourse intertwine. We analyse a corpus of newspaper editorials and comment pieces from 2013 to 2014 concerning Aotearoa New Zealand's national day investigating how affective-discursive practices are mobilised to ‘cover the nation’ and ‘settle space’. We identify pervasive formulations of ‘bitter Māori’ and ‘indifferent Kiwis’ and the canon of affective-discursive repertoires and subject positions routinely set up as part of continuing white settler (Pākehā) cultural projects. A second objective is to contribute to the development of theory and method in studies of affect. We argue against non-representational perspectives and for a practice viewpoint that can work with entanglements of semiosis and embodied affect. Concepts from social psychological studies of discourse are applied in preference to ‘structures of feeling’, ‘affect economies’, ‘emoscapes’ and ‘emotion styles’.     

On presence in the psychoanalytic relation

This paper discusses presence in the psychoanalytic relation, the analysand’s and the analyst’s. Clinical situations with different qualities of presence will be considered focusing on what kind of interplay between analysand and analyst they may lead to. As examples, I have chosen three different clinical situations: In the first there is an interplay between the analysand’s free associations and the analyst’s ‘evenly suspended attention’. In connection with this I will discuss Bion’s concepts of ‘reverie’ and of ‘O’. In the second there is where the interaction is characterised by what Meltzer calls ‘geographical confusion’. In the third there is a ‘transference delusion’ in the psychoanalysis of breakdown as Winnicott describes it.     

Counselling in general practice: Clients' perceptions of significant events and outcome

An investigation of clients' perceptions of the change process and outcome of counselling in primary care is presented. Significant events were identified by 51 clients post-session for a mean of 4.7 counselling sessions. Outcome was assessed by clients, through their perceptions of goal attainment and change in quality of life from pre-to post-counselling. Four-hundred-and-nine events were categorized by use of the Therapeutic Impact Content Analysis System (TICAS) and a content analysis system was created to categorize clients' goals. Results showed that ‘reassurance’, ‘problem solution ’, ‘insight’ and ‘involvement’ impacts were reported most frequently by clients. No category of significant events was related to change in quality of life. For 11 clients who set goals in the ‘expression’ category, more ‘reassurance’ and fewer ‘problem solution’ impacts were related to attainment of ‘expression’. Some suggestions are made for the lack of significant relationships with overall measures of outcome and it was suggested that more qualitative analysis of the process of outcome is needed.     

A Place for Porn in a Gay Spiritual Economy

Abstract

Long begins this article by posing the question, ‘What makes good gay porn?’ His reflections lead him to suggest that images of ‘good sex’, ‘real sex’, ‘hot sex’ point towards ideal forms of masculinity. Employing the Platonic linkage between the good, the true and the beautiful he argues that such ideal images lead towards the divine who constitutes ‘the authority of the truly ideal’. In this frame ‘good porn’ is not merely an escape from the present imperfection of life but a foretaste of eternal happiness in the face of its seeming impossibility.     

Frontal lobe functions and personality in mentally abnormal offenders

This study addresses the recent controversy regarding frontal lobe deficits in psychopaths (Gorenstein, 1982; Hare, 1984) and more generally the question of a relationship between psychopathy as variously attributed (by legal criteria, by clinical-behavioural criteria, and by psychometric criteria) and performance on a task used in the assessment of frontal lobe function, Nelson's Modified Wisconsin Card Sorting Test (MWCST). Two samples of Special Hospital patients were tested as well as a small group of normal healthy volunteers. Patients classified legally as suffering from a ‘Psychopathic Disorder’ did not differ on MWCST measures from patients classified legally as ‘Mentally Ill’. There were no differences on performance measures comparing patients assessed as ‘high’ or ‘low’ on Hare's Psychopathy Checklist. Comparison between psychometrically derived patient groups corresponding to Blackburn's (1974) ‘primary’ and ‘secondary’ psychopathic types yielded statistically significant results: ‘secondary’ psychopaths showed significantly more total errors and achieved significantly fewer categories than did ‘primary’ psychopaths and controls. This suggests that the discrepancy between Gorenstein's (1982) and Hare's (1984) results can parsimoniously be explained by their use of different selection criteria to select their ‘psychopaths’. However, it is suggested that performance deficits on the MWCST such as were obtained in ‘secondary’ psychopaths are not a correlate of ‘psychopathy’ (however defined), but rather reflect an inability to maintain set resulting from an over-appraisal of threat on the part of the anxious, socially withdrawn individual.     

Meaning of Social Inclusion to Young People Not in Employment,Education or Training

The ‘social inclusion’ of young people, particularly those who are ‘not in education, employment or training’, is a contemporary concern in policy discourses. However, it has been argued that the term ‘social inclusion’ is defined by adults and imposed on young people, and there is little understanding of what ‘social inclusion’ means to young people themselves. Using a participatory methodology, this study investigated what ‘being included’ meant to young people. A qualitative approach with a thematic analysis was used to explore the accounts of 11 participants and yielded three main themes. ‘“Acceptance”—the building blocks of inclusion’ reflected the power of interpersonal acceptance in determining young people's sense of inclusion. ‘“Learning why I don't matter”—when power and discourse shape inclusion’ illustrated how social discourses and power dynamics influenced young people's experience of inclusion. ‘“Keeping up or falling behind”—internalising the discourse of inclusion’ reflected how young people internalised some of these societal definitions of inclusion and responded to them. Those who felt ‘accepted’ or ‘included’ in a ‘mainstream’ sense articulated a sense of agency and hope. For those who did not, it appeared that agency dissolved as did a sense of hope for the future. Although the participants negotiated their ‘inclusion’ through close, trusting relationships with others, the application of the societal discourses of inclusion such as productivity, independence and career mindedness had the potential to leave them feeling excluded, isolated and distressed. Copyright © 2011 John Wiley & Sons, Ltd.     

Re-enchanting Realism in Debate with Kyle Stanford

In this article, against the background of a notion of ‘assembled’ truth, the evolutionary progressiveness of a theory is suggested as novel and promising explanation for the success of science. A new version of realism in science, referred to as ‘naturalised realism’ is outlined. Naturalised realism is ‘fallibilist’ in the unique sense that it captures and mimics the self-corrective core of scientific knowledge and its progress. It is argued that naturalised realism disarms Kyle Stanford’s anti-realist ‘new induction’ threats by showing that ‘explanationism’ and his ‘epistemic instrumentalism’ are just two positions among many on a constantly evolving continuum of options between instrumentalism and full-blown realism. In particular it is demonstrated that not only can naturalised realism redefine the terms of realist debate in such a way that no talk of miracles need enter the debate, but it also promises interesting defenses against inductive- and under-determination-based anti-realist arguments.     

Western ‘sincerity’ and Confucian ‘Cheng’

In philology, both ‘sincerity’ and ‘cheng’ primarily mean, ‘to be true to oneself’. As a philosophical term, ‘sincerity’ roots in Aristotle's ‘aletheutikos’. In medieval Europe, it is regarded as a neutral value that may either serve or disserve for ‘truth.’ As for Romantics, it is a positive value, and an individualistic concept whose two elements ‘true’ and ‘self’ refer to a person's ‘true feeling’ and ‘individuality’. In contrast, both ‘self’ and ‘true’ in Confucianism are universalistic concepts, meaning ‘good nature’ common to all humans, and ‘true feeling’ distinguishing them from beasts. Cheng itself means to face one's universal self with universal true feeling.