Knowing One’s Own Self: An Analysis of Vivekananda’s Approach to One’s Identity

A successful declaration of one’s identity in saying “ahaṃ Brahmāsmi” is a result of knowing one’s own self as indistinguishable from Brahman. The non-difference between oneself and the Brahman is one’s true identity, and it goes without saying, knowledge of one’s true identity constitutes the correct knowing of one’s own self. That the said non-difference is upheld by vedānta, and we need to put this ideal non-difference into practice is the crux of Vivekananda’s practical vedānta. Vivekananda gives certain reasons for the practicability of vedānta. This paper’s part I is an exposition of Vivekananda’s practical vedānta, focussing on those reasons for practical vedānta and orienting each towards an analytical understanding. In part II, a linguistic analysis of Vivekananda’s approach to one’s identity has been carried out after introducing J. Hintikka’s interpretation of Descartes’ “I think, therefore, I am” and G. Misra’s interpretation of sat (existence, reality or being) cit (consciousness, knowledge or cognition) ānanda (bliss, intense happiness or felicity). The latter’s interpretation displays a positivist’s linguistic analysis of vedānta, whereas the former’s does a speech act theorist’s analysis of Descartes’ cogito principle. The present analysis indicates that practical vedānta can be read in the light of analytic philosophy and Vivekananda’s approach to one’s identity can be understood in terms of speech acts.

     

Therapist Response to Clients’ Partner Abuse: Implications for Training and Development of Marriage and Family Therapists

This qualitative study explored ecosystemic influences on therapists’ responses to partner abuse. Research questions focus on aspects of personal and professional development of attitudes and belief systems surrounding partner abuse. In-depth interviews with seven therapy trainees indicate that family of origin experiences, clinical experiences, and therapist developmental processes affect values, beliefs, and clinical reactivity to cases involving partner abuse. Implications for therapists’ self-work, clinical training, and the process of supervision are addressed.     

Marriage and Family Therapists’ Ability to Diagnose Asperger’s Syndrome: A Vignette Study

The purpose of this study was to determine the degree to which AAMFT clinical members can accurately diagnose Asperger’s Syndrome. 171 AAMFT clinical members were surveyed using a vignette methodology. Participants were asked to read the vignette and provide a diagnosis for the child in the vignette. Four out of five participants were unable to correctly diagnose the vignette child with Asperger’s Syndrome. Analyses found that the ability to correctly diagnose Asperger’s Syndrome did not vary based on the participants: gender, years of clinical experience, or specialized clinical population (e.g., individuals, couples, families, children). Thomas Stone Carlson is an associate professor and Christi McGeorge is an assistant professor in the couple and family therapy program at North Dakota State University. Sarah Halvorson is a graduate of the couple and family therapy program at North Dakota State University and is in clinical practice in Illinois.     

Living with Gratitude: Spouse’s Gratitude on One’s Depression

Research has shown that gratitude makes people happier (McCullough and Tsang in Psychol Gratitude, Oxford University Press, pp 123–141, 2004; Wood et al. in Clin Psychol Rev 30(7):890–905, 2010), healthier (McCullough et al. in J Pers Soc Psychol, 86(2):295–309, 2004), more considerate (Bartlett and DeSteno in Psychol Sci 17(4):319–325, 2006), and better evaluated (Gordon et al. in Pers Individ Differ 50(3):339–343, 2011), enabling more stable relationships (Algoe et al. in Pers Relationsh 17(2):217–233, 2010; Algoe et al. in Emotion 8(3):425–429, 2008; Lambert et al. in Psychol Sci 21(4):574–580, 2010). However, no study has extended research beyond individual persons to investigate the impact of one’s gratitude on the mental well-being of those who surround her or him. Thus, we tested this possibility and found in Study 1 that within marriage, husbands’ depositional gratitude negatively correlated with their wives’ depressive emotion. The results of Study 2 validated Study 1 by showing that a wife’s depression would be relatively palliated if her husband was assigned to express appreciation to her and not share daily hassles. While a causal relationship was demonstrated as hypothesized, a difference between genders also emerged. We discuss in particular the latter in terms of its mechanism, limitations, and practical implications for marriage.     

Moral Representativeness and Satisfaction with One’s Religious Community

Belonging to a community of believers represents a basic component of most religions. According to a social-functional account of religion, a primary function of religious belief is to bind individuals to these types of cooperative, moral groups. However, this framework has yet to investigate what factors are associated with being more or less “bound” to a particular community. Although previous research has found that being very representative of the congregation in terms of religious belief (e.g., fundamentalism) is an important factor, the social-functional account suggests that being representative of the binding moral beliefs of the community should mediate this effect. In this study, participants from 23 churches completed measures assessing religious and moral beliefs. Analyses revealed that moral representativeness was associated with greater satisfaction with one’s faith community, above and beyond theological belief. Moreover, representativeness in terms of binding moral foundations mediated the relationship between satisfaction and representativeness in terms of religious fundamentalism.     

Early Modern Intentionalism: Replies to LoLordo’s Comments

I clarify Locke’s intentionalism and explain what we might gain by paying more attention to the role of linguistic intentions in the work of the British empiricists.

Voicing One’s Ideas: Intragroup Respect as an Antecedent of Assertive Behavior

In this research, we tested equality-based respect from ingroup members as a social antecedent of positive assertiveness (i.e., voicing one’s opinions) and group performance. A pretest with employees at the workplace supported that the variables of interest were indeed correlated. The main experimental study then confirmed that participants who had received high as compared with low intragroup respect displayed more assertive behavior and yielded higher group performance in dyadic intragroup discussions. In contrast, high intergroup respect (i.e., from outgroup members) lowered assertiveness and performance levels in intergroup interactions relative to low respect. We discuss implications for social interactions and discourses.     

Genderqueer: One Family’s Experience with Gender Variance

Accounts of the experiences of gender variant individuals that have recently received attention in the popular and psychoanalytic literature have led to an increased appreciation for the complex nature of identity; gender development; and the interaction of mind, body, and the social environment. Although there is still a great deal to be learned about the developmental trajectories of transgender identities that fall within what is a more familiar, male/female binary-based landscape, even less is known about developmental pathways for individuals whose gender identities remain neither comfortably male nor female. In this article, we present selected episodes reflecting our experiences as a family, drawn from over a 25-year period in which a gender variant individual, along with the rest of us, grew up. We tell this story—our family’s story—to better understand what we have been through and learned, to help other families going through similar experiences, and as a thought-piece to clinicians and students of gender. The result is both a narrative and a meditation on the nature of gender identity and gender development.     

Fishing: Finding One’s Way to the Unconscious

By imagining ourselves to be fishing in the deep waters of the unconscious, we consider here many questions about the meeting of the personal ego and the powerful unknown energies that lie below—questions ranging from “Why should we even want to connect with such forces?” to “What’s the best way of doing it?” There are many more questions to ask, such as how does the unconscious express itself and when should we avoid a direct meeting with it and why?

As individuals and as cultures, we have long histories with the unconscious, sometimes welcoming it, sometimes trying to wall it off, sometimes being overwhelmed by it. In this article the author emphasizes the necessity of becoming aware of the unconscious, knowing it as something that is always active in us, recognizing that it is not under our control, and realizing that it is not of our own making.     

From Theory to Practice: One Agency’s Experience with Implementing an Evidence-Based Model

As evidence-based practice is becoming integrated into children’s mental health services as a means of improving outcomes for children and youth with severe behavioral and emotional problems, therapeutic foster care (TFC; a specialized treatment approach for such youth) is one of few community-based programs considered to be evidence-based. “Together Facing the Challenge” (TFTC) which was tested in a randomized trial of TFC has been identified as an evidence-based model. We describe the experiences reported by one of the agencies that participated in our study and how they have incorporated TFTC into their on-going practice. We highlight key implementation strategies, challenges faced, and lessons learned as the agency moved forward towards full implementation of TFTC.     

Dewey’s Social Ontology: A Pragmatist Alternative to Searle’s Approach to Social Reality

Dewey’s social ontology could be characterized as a habit ontology, an ontology of habit qua second nature that offers us an account of intentionality, social statuses, institutions and norms in terms of habituations. Such an account offers us a promising alternative to contemporary intentionalist and deontic approaches to social ontology such as Searle’s. Furthermore, it could be the basis of a social ontology better suited to explain both the maintenance and the transformation of social reality.     

Women’s Right to Autonomy and Identity in European Human Rights Law: Manifesting One’s Religion

Freedom of religious expression is to many a fundamental element of their identity. Yet the jurisprudence of the European Court of Human Rights on the Islamic headscarf issue does not refer to autonomy and identity rights of the individual women claimants. The case law focuses on Article 9 of the European Convention on Human Rights, which provides a legal human right to freedom of religious expression. The way that provision is interpreted is critically contrasted here with the right to personal autonomy and identity now developed by that court in interpreting Article 8 which contains a right to respect one’s private life.

Survey of Confucius’s Approach to Expediency

Confucius held that expediency means adjusting to changing circumstances, not necessarily going along with or against anything, having a sense of propriety about times and measures, and doing things in their proper time and manner. However, expediency does not mean doing whatever one likes without any principle; instead, it means taking benevolence and righteousness as criteria and acting accordingly. In Confucius’s opinion, one should cultivate benevolence internally and act with righteousness externally, weigh importance and unimportance, measure advantages and disadvantages, and not “set the mind either for anything, or against anything,” pursuing “what the heart desires, without transgressing what is right.” In this way, he would keep to benevolence without deviating from it, act expediently without despising any principles, and attain a dialectical unification of expediency and principles.     

Marriage and Family Therapists’ Use and Comfort with Online Communication with Clients

Despite the growth in computer and Internet use, marriage and family therapists’ (MFT) use of such technologies to communicate with clients has received limited attention. The purpose of the current research was to understand the frequency and ways in which MFTs are communicating online with clients and identify their level of comfort with online treatments. We administered a survey to practicing MFTs across the US to identify the frequency with which they used online communications with their clients, and the extent to which they felt comfortable using online communications in various treatment modalities. Implications for research, training, and practice are discussed.     

Recycling Religion: Lance Armstrong’s Postmodern Spirituality of Suffering and Survivorship

For much of his triple career as heroic cancer survivor, sports champion, and, latterly, fallen idol, Lance Armstrong, a professed atheist, has worn a silver necklace with a cross pendant. Why does he wear this Ur-symbol of Christian religious faith? Speculative answers range from ‘residual superstition’ to ‘fashion jewellery’ and ‘tactical deception’. Here, Armstrong’s own declared beliefs as refracted through his autobiographical accounts are analysed within a mono-mythic framework, with particular emphasis on ‘survivorship’, his implicit spirituality of suffering. The Armstrong case of a personalised construction of faith praxis sheds light on the eclectic ‘liquid’ religio-spiritual style of postmodernism. It helps portray the negotiation of the religious-in-the-secular, the sacred-in-the-profane (and vice versa), and illuminates the problematic nature of dualistic accounts of religion and spirituality in contemporary culture. Armstrong’s ‘recycling’ of traditional religious iconography out of context of origin demonstrates the persistence, durability, and elasticity of religio-spiritual symbolic culture.     

Striving for Personal Perfection: Rudolf Allers’s Psycho-Ethic-Metaphysical Approach to Character and Self-Improvement

Journal of Religion and Health - The Viennese psychiatrist Rudolf Allers was one of the principal authors that studied character and contributed to understanding its development and education,...     

Phenomenological Life-World Analysis and Ethnomethodology’s Program

This paper discusses ethnomethodology??s program in relation to the phenomenological life-world analysis of Alfred Schutz. A recent publication of Garfinkel??s early writings sheds new light on how he made use of phenomenological reflections in order to create a new sociological approach. Garfinkel used Schutz??s life-world analysis as a source of inspiration, called for ??misreading?? in the sense of an alternate reading and developed a new, empirical approach to the analysis of social order which he called ??ethnomethodology??. Ethnomethodologists usually acknowledge the historical importance of Schutz but emphasize that Garfinkel succeeded to overcome the limitations of phenomenological analyses and moved beyond. This view has spread above all in the Anglosaxon countries. In German sociology, Schutz??s life-world analysis still has a much stronger standing than ethnomethodology and is interpreted as a systematic whole. Following Luckmann, it is discussed as a protosociological foundation of the methodology of social sciences or, following Srubar, as a philosophical anthropology with two poles: a subjective and a social, pragmatic pole. Both versions claim to analyze the meaningful constitution of the social world, to serve as a foundation of sociological methodology and to provide guidelines for an ??adequate?? sociology. While Garfinkel used phenomenological concepts for sociological analysis, Luckmann clearly distinguishes the two: you either do phenomenology (protosociology) or you do sociology (a theoretically guided, empirical sociology of knowledge). This paper describes the present-day debate in German sociology and compares ethnomethodology??s program with these interpretations of Schutz??s life-world analysis.     

Effectiveness of a Parent Training Program for Improving Children’s Social Behavior

We tested the efficacy of a social skills training program for the parents of school-aged children experiencing socio-emotional problems. Participating families (N = 42) were randomly assigned to one of three conditions: parent social skills training; parent plus parallel child social skills training; or no-treatment control. The two treatment groups did not differ on any of the outcome measures. Treatment was associated with improvements in parent and child social skills knowledge, parent social problem solving, and child emotional functioning. In follow-up analyses examining mechanisms of change, parental attendance and change in child social skills knowledge predicted response to treatment. Overall, our results highlight the utility of engaging parents as primary participants in the treatment of children’s socio-emotional problems and suggest methods for maximizing the impact of such an intervention.     

National Culture,Creativity, and Productivity: What’s the Relationship with Student Achievement?

Using Hofstede’s culture dimensions and World Values Survey (WVS) dimensions, the study uses a series of multiple regressions to explore the relationship among national culture, creativity as measured by patents, economic productivity as measured by gross domestic product per capita, and student achievement as measured by Trends in International Mathematics and Science Study. The findings of this exploratory study highlight long-term orientation value from Hofstede’s national culture dimensions and tradition versus secular-rational values from the WVS as the most significant predictors of student academic achievement. A series of 12 regression analyses indicated significant relationships among student achievement, creativity, and economic productivity with models explaining between 19.9% and 76.0% of the variance among countries.