Western Psychology and Muslim Psychology in Dialogue: Comparisons Between a Qura’nic Theory of Personality and Freud’s and Jung’s Ideas

In this paper, comparisons are made between a newly developed Qura’nic theory of personality and the Freudian and Jungian theories of the mind. Notable similarities were found between the Freudian id, ego, superego and neurosis and the Qura’nic nafs ammarah besoa’ (evil-commanding psyche), a’ql (intellect), al-nafs al-lawammah (the reproachful psyche) and al-nafs al-marid’a (the sick psyche), respectively. Noteworthy resemblances were detected also between the Jungian concepts collective unconscious, archetypes, Self and individuation and the Qura’nic constructs roh (spirit), al-asmaa’ (the names), qalb (heart), and al-nafs al-mutmainnah (the serene psyche), respectively. These parallels, as well as the departure points, between the models are thoroughly discussed and analyzed. The comparisons performed in this paper open new avenues for dialogue between western models of the psyche and their Muslim counterparts, a dialogue that can enrich both perspectives and advance the field of psychology.     

Somatic Apprehension and Imaginative Abstraction: Cairns’s Criticisms of Schutz’s Criticisms of Husserl’s Fifth Meditation

Dorion Cairns correctly interprets the preconstituted stratum of Edmund Husserl’s Fifth Cartesian Meditation to be the primordial ego and not the social world, as was thought by Alfred Schutz, who considered Husserl to be insufficiently attentive to the social world’s hold upon us. Following Cairns’s interpretation, which involves recovering and reconstructing strata that may never exist independently, one better understands how the transfer of sense “animate organism” involves automatic association, or somatic apprehension. This sense-transfer extends to any animate organism, not just humans, and draws on extensive unreflected-upon similarities despite the distinctive fact that the other’s body is never given to oneself as is one’s own. Following Cairns’s interpretation, one can also understand the second epoché as an imaginative, reconstructive abstraction rather than as an example of failed ascesis. Consequently, Husserl appears as less intellectualized in his approach to empathy than often thought to be and more confident in the phenomenologist’s capacity to imagine and attend selectively to experience.     

Promotion of Sexual Health and Sexual Responsibility in Women’s Health and Men’s Health Magazines

This study analyzed the promotion of sexual health and sexual responsibility in Women’s Health and Men’s Health magazines as characterized by the Surgeon General’s Call to Action along with sexual health objectives targeted by Healthy People 2020 and sexual healthy behavior outcomes established by the Centers for Disease Control and Prevention. This study also identified the most frequently addressed sexual health topics included in Women’s Health and Men’s Health. Two coders conducted a content analysis of a total of 599 articles from 64 issues (32 Women’s Health and 32 Men’s Health) published between January 2009 and November 2012. More than half of all articles addressing sexual health were found to promote sexual health (57 %). Promotion of sexual responsibility was rare with variables such as ensuring that pregnancy occurs only when desired, recognition and tolerance for diversity, limiting the number of sexual partners, and using birth control consistently each mentioned in <3 % of articles in this study sample. Among topics coded, improving sex life (29 %), what men like (19 %), and what women like (18 %) were the most common in Women’s Health while What women like (46 %), improving sex life (27 %), and other men’s sexual health (16 %) were the most frequent topics in Men’s Health. Among the least common topics mentioned were homosexuality (0.16 %) and HIV/AIDS (0.33 %). No articles addressed rape or dating violence.     

Afterword: Elaborating Health and Medicine’s Publics

This essay argues that medical and health humanists interested in the rhetorical work of publics can extend their research by attending to embodiment and infrastructure. In addition to discussing how such strategies are illustrated in the essays appearing in this special issue, I relate them to the rhetorical study of personal health records (PHRs) as described in consumer-directed arguments. I conclude by posing two questions to health and medical humanists: “How do discursive constructions of publics and more specific instantiations of embodied experiences mutually shape each other?” and “What do the infrastructures of health and medical users look like and involve in their enactment?”     

Perelman’s Pseudo-Argument as Applied to the Creationism Controversy

If you want to challenge or at least weaken the adhesion to a system of values, you can basically adopt two radically opposed rhetorical strategies. Either you will attack the system in a frontal way: for instance, fundamentalists or fascists deny any validity to democratic values and human rights. Or you will pretend to argue from within the system (by saying that you accept some of its basic premises), while subtly distorting the process of reasoning in order to get to your conclusions. If the audience is naïve or poorly informed, you will be able to defend positions that are fundamentally at odds with liberal-democratic values while seeming to argue from inside the system. I would like to show how such a process of “perverse” translation works in the context of the Darwinism/Creationism “controversy”. The attacks on the teaching of evolutionary biology began approximately one century ago. The way Creationists have argued and changed several times their rhetorical strategies seems very interesting to me, in that it exemplifies an important contemporary phenomenon, which I call “perverse translation” or “the wolf in the sheepfold”.     

Delivering Diagnoses: Parents as Translators and Withholders of Children’s Mental Health Diagnoses

There is a lack of research on how mental health diagnoses are delivered and explained to children and the effectiveness of these strategies. This qualitative study examines how emerging adults recall the delivery of mental health diagnoses in childhood and how they suggest these diagnoses should be delivered to children. Semi-structured interviews were conducted with 42 emerging adults (aged 18–22) who were diagnosed with attention deficit hyperactivity disorder (ADHD), depressive disorders, generalized anxiety disorder (GAD), and/or bipolar disorder in childhood. Findings reveal that parents, rather than mental health professionals, often inform children of their diagnoses. The data suggest that parents often act as translators of diagnostic information, acting as liaisons between mental health professionals and their children. The paper explores ways in which parents and mental health professionals withhold diagnoses from children, and how this affects children’s experiences. Drawing on their own experiences, participants offer suggestions regarding the best ways to deliver diagnoses to children. Findings suggest that adults should share mental health diagnoses openly with children. Implications for social workers and other allied health professionals who support families when children are diagnosed are discussed.     

Psychology is About Persons: On Brinkmann’s Expansion of Harré’s Hybrid Psychology

Brinkmann has recently put forward an integrative theory of the mind by expanding Harré’s hybrid psychology. The theory is integrative because it establishes that in order for one to gain a full understanding of the mind—which is represented as a set of dispositions—one has to take into account theories about the brain, the body, social practices, and technological artifacts. All of these are said to be ‘mediators’ upon which the mind depends. An important claim underlying the theory is that in psychology the basic ontological unit is the person. We agree with Brinkmann both on this and on the dispositional nature of the mind. Still, he does not make a strong case for the latter. Furthermore, we believe the concept of mediation is by no means helpful to produce an integrative view in psychology, not only because the theoretical job of such a concept is unclear but also because qua unifying concept it may end up undermining the ontological primacy of the person (in psychology). In this paper we refer to these issues and suggest some ideas that may help improve Brinkmann’s (and Harré’s) proposal.     

Effects of Intimate Partner Violence on Low-Income Women’s Health and Employment

Rates of both intimate partner violence and poor health are high among low-income women This paper examines relationships among abuse, health, and employment stability using data from a 3-year study of over 1000 female welfare recipients in Illinois. Results demonstrate the importance of accounting for both recency and chronicity of intimate partner violence and understanding the mediational role of health in the relationship between intimate partner violence and employment. Chronic intimate partner violence is associated with poor health, whereas recent intimate partner violence is associated with unstable employment. Mediations analyses suggest that health does not mediate the effects of abuse on employment stability over a 3-year period.     

Job’s Story and Family Health

This paper examines the book of Job for encoded psychological meaning. Its main conclusion is that the story imagery expresses a need to rectify fatherly and parental oblivion for a child who is the object of the destructive envy of a sibling. A family dynamic is constructed from the story’s repeated emphasis of Job’s blamelessness and the story’s position that Satan both proposes and causes Job’s sufferings. The emergent family model sees Job as representing a son, Satan an envious rival, and God a father or parent(s). This paper proposes that Job’s story may be reactive to a period where male authority was at risk of becoming excessive, threatening family and community health.

Synergy between Positive Psychology and Indian Psychology? Reflections on Barriers and Pathways

There are points of convergences between Positive Psychology and Indian Psychology. But we do have to cross many barriers and travel some distance on converging pathways for the potential synergies between these fields to manifest. There are indicators in the global literature that Positive Psychology is maturing as an approach but this is yet to become very evident in the Indian research on Positive Psychology. Systematic efforts at discovering convergences between Indian Psychology and Positive Psychology can go a long way in enriching our understanding of well being.     

Applying Science and Applied Science: What’s the Difference?

Prandtl’s work on the boundary layer theory is an interesting example for illustrating several important issues in philosophy of science such as the relation between theories and models and whether it is possible to distinguish, in a principled way, between pure and applied science. In what follows I discuss several proposals by the symposium participants regarding the interpretation of Prandtl’s work and whether it should be characterized as an instance of applied science. My own interpretation of this example (1999) emphasised the degree of autonomy embedded in Prandtl’s boundary layer model and the way it became integrated in the larger theoretical context of hydrodynamics. In addition to extending that discussion here I also claim that the characterization of applied science which formed the basis for the symposium does not enable us to successfully distinguish applied science from the general practice of ‘applying’ basic scientific knowledge in a variety of contexts.     

Shifting Loyalties: Reconsidering Psychology’s Subject Matter

Schwarz (IPBS: Integrative Psychology & Behavioral Science 43:3, 2009) cogently demonstrates that in conjunction with scientific conventionalism psychology has developed a rather deficient view of their subject matter: the human being. Psychology based on an impoverished notion of empirical has rendered subjectivity or ‘the measuring apparatus man’ invisible. As his story implicitly demonstrates, psychologists supported by a positivistic view of science (in part to be empirical) and notion of ‘objectivity’ have learned to trust their ‘rigorous’ methods instead of their participants as capable of revealing important and interesting phenomena. If we are going to take subjectivity and experience seriously there should be a cultivation of a new attitude or orientation regarding psychology’s subject matter (i.e., the human being) and science. This commentary discusses Mark Freeman’s (2007) argument that the first requirement of science should be ‘fidelity to the phenomena’ and elaborates on the implications for psychology grounded in this view of science.     

A Scientific Theory of the Development of Meditation in Practicing Individuals: Patañjali’s Yoga,Developmental Psychology,and Neurobiology

This article considers the psychology of meditation and other introverted forms of mystical development from a neo-Piagetian perspective, which has commonalities with biogenetic structuralist and neurotheological approaches. Evidence is found that lines of meditative development unfold through Patañjali’s stages at different rates in an echo of the unfolding of lines of cognitive development through Piaget’s stages at different rates. Similar factors predicting the degree of independence of development apply to both conventional cognitive and meditative contents. As the same brain and the same nervous system are involved in both cognitive developmental psychology and meditation there are likely to be commonalities between conventional psychological and transpersonal development. Neo-Piagetian transpersonal psychology predicts a variable landscape of spiritual development across traditions and individuals, in line with variability in the cultural learning environment.     

Being Fit and Looking Healthy: Young Women’s and Men’s Constructions of Health and Fitness

We drew on Foucault's notion of ‘practices of the self’ to examine how young people take up, negotiate, and resist the imperatives of a public health discourse concerned with the relationships between health, fitness, and the body. We did this through a discussion of the ways young women and men talk about their own and others' bodies, in the context of a number of in-depth interviews conducted for the Life Activity Project, a study of the place and meaning of physical activity in young people's lives, funded by an Australian Research Council Grant. We found that the young women and men in the study engaged the health/fitness discourse very differently: for the young men, health conflated with fitness as an embodied capacity to do physical work; and for the young women, health was a much more difficult and complex project associated with managing and monitoring practices associated with eating and exercise to maintain an ‘appropriate’ body shape.     

Putting “Positive” and “Psychology” In Perspective: The Role of Indian Psychology

Rao (this issue) offers a trenchant critique of the field of positive psychology. He clearly shows the way positive psychology, as it has been thus far considered, is clearly a product of a Westernized psychology. He goes further though and proposes that some of the limitations of positive psychology might be addressed by considering the insights of Indian indigenous psychology. In this commentary I suggest that these limitations of positive psychology can be fruitfully framed by considering the nature of the self and the nature of the positive or good that any understanding of positive psychology must presuppose.     

A Commentary on “Positive Psychology and Indian Psychology: In Need of Mutual Reinforcement”

For those who consider Indian Psychology (IP) a cause worthy of support, comparing IP with Positive Psychology (PP) is a compelling, but at first sight rather embarrassing exercise. Though these two approaches to psychology started roughly at the same time with similar-looking intentions, PP has made by now a major impact in terms of published papers, books and “name recognition”, while IP is still no more than a fringe phenomenon that is hardly on the map, even in India. K. Ramakrishna Rao’s analysis of the situation is as always impressive, but alternative perspectives are possible. To start, I agree of course with Prof. Ramakrishna Rao that these two new schools of psychology are similar in their intent of bringing some more “goodness” into mainstream psychology, but in my humble opinion, their similarity ends there. PP is a simple attempt at correcting mainstream psychology’s tendency to focus primarily on difficulties and negative emotional states. Beyond that, it doesn’t challenge the mainstream in any way. In spite of a not very successful attempt at internationalising itself (for an excellent critique see Christopher & Hickinbottom, 2008), it is still solidly American, and as a whole it fits perfectly and noiselessly within the existing discipline and its supporting culture.     

Work and Women’s Well-being: Religion and Age as Moderators

Religion has been found to moderate the stress–strain relationship. This moderator role, however, may be dependent on age. The present study tested for the three-way interaction between work experience, age, and religiosity in the prediction of women’s well-being, and predicted that work experience and religiosity will combine additively in older women, while in younger women religiosity is predicted to moderate the relationship between work experience and well-being. In a sample of 389 married Malay Muslim women, results of the regression analyses showed significant three-way interactions between work experience, age, and religiosity in the prediction of well-being (measured by distress symptoms and life satisfaction). While in younger women the results were in line with the predictions made, in the older women, both additive and moderator effects of religiosity were observed, depending on the well-being measures used. These results are discussed in relation to the literature on work and family, with specific reference to women’s age, religion, as well as the issue of stress–strain specificity.     

Mahatma Gandhi’s Pragmatic Spirituality: Its Relevance to Psychology East and West

M. K. Gandhi is no academic psychologist; but his philosophy and practice of pragmatic spirituality have important implications for psychology in general and Indian psychology in particular. Psychology as taught and practised in India is mostly Western and not Indian psychology. Indian psychology is an emerging system of psychology with its roots in classical Indian thought. According to Gandhi, the person is instinctively brute, but inherently spiritual. Consequently, he/she has on the one hand natural attraction to sensory gratification and indulgence, selfish desires and craving. On the other hand, he or she aspires for self-realization. Human development is a dialectical process where people seek to find a workable synthesis between sensory indulgence and spiritual aspirations, between egotistic selfishness and altruistic urges. Gandhi’s life provides an excellent case study of the ways of spiritual development. The techniques he crafted like satyagraha and the strategies he followed in his public life give us insights into how spirituality can be applied to improve human condition. The applications are not India specific, but universal. Therefore, psychologists from the East as well as from the West can join in exploring Gandhian ideas and techniques of psycho-spiritual development and their relevance to today’s troubled world.