Flies on the wall are less aggressive: Self-distancing “in the heat of the moment” reduces aggressive thoughts,angry feelings and aggressive behavior

People tend to ruminate after being provoked, which is like using gasoline to put out a fire—it feeds the flame by keeping aggressive thoughts and angry feelings active. In contrast, reflecting over past provocations from a self-distanced or “fly on the wall” perspective reduces aggressive thoughts and angry feelings. However, it is unclear whether people can self-distance “in the heat of the moment” (i.e., immediately after being provoked), and if they can, whether doing so reduces actual aggressive behavior. Two experiments addressed these issues. The results indicated that provoked participants who self-distanced had fewer aggressive thoughts and angry feelings (Experiment 1) and displayed less aggressive behavior (Experiment 2) than participants who self-immersed or were in a control group. These findings demonstrate that people can self-distance in the heat of the moment, and that doing so reduces aggressive thoughts, angry feelings, and aggressive behavior.     

Ambiguous Individuality: Georg Simmel on the “Who” and the “What” of the Individual

The essay discusses the philosopher and sociologist Georg Simmel’s theorizing about the individual. Whereas it is typically within the context of the modern metropolis and the mature money economy that Simmel’s ideas have been discussed in the secondary literature, I render those ideas in another light by addressing the ontological and existential issues crucial to his conception of the individual. In Simmel, the individual is divided between the “what” and the “who,” between the qualities which make one something individual and one’s non-repeatable and finite existence which makes one someone singular. I argue that whereas the first dimension can be understood sociologically, in terms of social relations, the latter is not accessible to sociology as such, but must be treated philosophically. Therefore, if we wish to address this duality that lies at the heart of individuality, a “philosophical turn” for sociology is called for.

Some thoughts on self‐disclosure and the danger‐safety balance in the therapeutic relationship

This paper examines the assumptions and recommendations of Irwin Hoffman on self‐disclosure and Jay Greenberg on the danger—safety balance in the therapeutic relationship. On the basis of this examination, alternatives to the ideas of Hoffman and Greenberg are offered for consideration.     

Humanism after posthumanism: or qualitative psychology after the “posts”

Almost 25 years ago, psychologist and qualitative methodologist Steinar Kvale conjectured that psychology might become obsolete or redundant in a postmodern age due to the modernist legacies of this science. This, of course, has not materialized, but the question of redundancy reemerges today in new philosophical guises related to the rise of posthumanist philosophy and what has come to be known as postqualitative research. In this article, I aim to (1) introduce the posthuman and postqualitative critique of conventional qualitative research with an eye to its relevance for psychology, (2) introduce a distinction between ontological and advocacy issues concerning the post qualitative critique in order to (3) propose the idea that qualitative psychologists can accept much of the ontological theorizing developed by posthuman and postqualitative scholars, and yet advocate a humanist agenda for both scientific and ethical reasons. Historically, this was attempted by pragmatists such as James and Dewey. In short, the goal of the article is to sketch the contours of a qualitative psychology after the postqualitative critique, amounting to a form of humanism after posthumanism.     

“Make no provision for the flesh”: recognizing the incarnation in and after Augustine

This article argues for the importance of the intelligibility of the sexed body to incarnational theology. Building on Mark Jordan's reading of Augustine, I focus on the paradox of the incarnation as both the bodily sign (signa) of God and God Godself as the thing that the sign signifies (res). Through an analysis of the debates around Leo Steinberg's work on the meaning of Christ's genitals in Renaissance art, I explore the ways in which depicting the incarnation is a paradoxical exercise of depicting God's fully human body. I argue that attention to the paradox of the incarnation as both sign and thing can disrupt ideologies of sexual difference that force bodies to be intelligible as unambiguously sexed, while the question of sexual difference can work within incarnational theology to disturb the equivalence of full humanity and unambiguous maleness.     

Report on work in progress: “Towards a new science of the human”

A multidisciplinary and global study of the evolutionary process of the universe in general and mankind in particular is proposed, drawing from both modern science, approached by taking into consideration its various interdependent aspects; and the study of western and eastern ancient traditions, which prove to have a common foundation that is the comprehension and the control of the evolutionary process itself.

Such a study will lead to the compilation of a “Corpus Unus” of the new science of the human, a science which does not belong to a race, a culture or an age, but is specific to the human being as such.

Such a science will imply the exploration of mankind and of the evolutionary process, and applying the results in a pragmatic way to the betterment of human beings, society, and universe.     

Other than “the set pattern”: Developing one’s own thoughts about spirituality and religion

In qualitative research, psychoanalysts and psychoanalytic psychotherapists who had continued to have a personal interest in religion or spirituality reflected on their religious upbringing. The 25 participants interviewed often gave their responses in what can be identified as narrative form. These narratives articulated participants’ often poignant and distinctive, sometimes humorous, experiences. They relate how and why accepted teaching regarding religious and spiritual issues was challenged, usually in adolescence, but for several participants much earlier. Important aspects included differing responses of significant others to the participants’ independent thinking, the beginnings of subsequent religious and spiritual questing, and, for some, the decision to become a psychotherapist.     

“Toxin handling” and well-being: The case of the human resources manager

This study uses the job demands–resources model and multiple role theory to gain an understanding of the “toxin handling–well-being” relationship. “Toxin handlers” are empathetic managers willing to try to address pain and suffering in organizations (Frost, 2007). We use data from semistructured, in-depth interviews with HR managers to investigate the impact of the toxin handling role on well-being. The interviews indicate that toxin handling does not necessarily lead to the toxin handler’s ill health, because factors such as organizational and personal resources can influence that relationship. Further, toxin handlers can face very different toxin handling demands. These differences in the toxin handler’s resources and demands can lead to the full spectrum of possible health consequences of toxin handling (from decreased to enhanced health) for different toxin handlers.     

“Past continuous”: Philosophy in Hungary before and after the political turn

Studies in East European Thought -     

Loss, trauma, and human resilience: have we underestimated the human capacity to thrive after extremely aversive events?

Many people are exposed to loss or potentially traumatic events at some point in their lives, and yet they continue to have positive emotional experiences and show only minor and transient disruptions in their ability to function. Unfortunately, because much of psychology's knowledge about how adults cope with loss or trauma has come from individuals who sought treatment or exhibited great distress, loss and trauma theorists have often viewed this type of resilience as either rare or pathological. The author challenges these assumptions by reviewing evidence that resilience represents a distinct trajectory from the process of recovery, that resilience in the face of loss or potential trauma is more common than is often believed, and that there are multiple and sometimes unexpected pathways to resilience.     

The client: Therapist's partner or therapist's opponent? thoughts on the question of power and cooperation in therapy

The difference in process and outcome of two therapies conducted by the author with families having a psychotic adolescent is considered. Attention is paid to the fact that in one case the client was regarded theoretically as an opponent and in the other as a partner. It is concluded that the contention thatthe therapist must decide whether to be influential or cooperative arises from a logical confusion by failing to recognize that therapy cannot be anything other than cooperation.Originally published as part of a special issue on the power metaphor guestedited by Klaus G. Deissler inZeitschrift fur systemische Therapie (1986),4, 253–257. Translated by S. Awodey.     

Note on the “Semantic” and the “Absolute” concept of truth

Philosophical Studies -     

“Is the focus in professional rugby ever really on health?”: A qualitative study on the uptake of illness prevention guidelines in rugby

Illness prevention is essential for athlete health management, but little is known about its uptake in sport. Prior to the pandemic, the International Olympic Committee (IOC) published a consensus statement recommending illness prevention guidelines are implemented in sports. Yet, little is known about guideline uptake. Therefore, this study aimed to explore the (1) illness experiences of rugby players and athlete support personnel and (2) barriers and enablers to illness prevention guideline uptake in rugby, using the lens of behaviour change theory. In a bid to inform and enhance athlete welfare, we sought to amplify the voices of participants through qualitative inquiry. Between August 2020 and May 2021, 16 semi-structured interviews were undertaken with players and athlete support personnel working across rugby. Analysis was conducted using Braun and Clarke’s reflexive thematic analysis. Prior to COVID-19, participants deemed illness to be of little concern, with experience of illnesses and the global pandemic critical enablers to guideline uptake. The rugby environment was a barrier to illness prevention, particularly in women’s and academy teams where resource deficiency was highlighted. ‘Rugby identity’ acted as both a barrier and enabler with participants’ passion for rugby driving both guideline adherence and non-adherence. Tackling resource inequalities between men’s and women’s cohorts is critical to effectively implement guidelines. Coach and player education is essential, and emphasis must be placed on continuing preventative behaviours adopted due to COVID-19. Our findings offer new insight into illness prevention, moving away from prevailing quantitative research, and instead voicing players’ experiences.     

Note on the “semantic” and the “absolute” concept of truth

Philosophical Studies -     

Kant and Kantians on “the Normative Question”

After decades of vigorous debate, many contemporary philosophers in the Kantian tradition continue to believe, or at least hope, that morality can be given a firm grounding by showing that rational agents cannot consistently reject moral requirements. In the present paper, I do not take a stand on the possibility of bringing out the alleged inconsistency. Instead I argue that, even if a successful argument could be given for this inconsistency, this would not provide an adequate answer to “the normative question” (i.e., “why should I be moral?”). My defense of this claim emerges from a defense of a claim about Kant, namely, that he did not attempt to answer the normative question in this way. After carefully articulating Kant’s answer to the normative question, I argue that his answer to this question contains a lesson about why we should not embrace the approach that is popular among many contemporary Kantians.