Judeo-Christian Clergy and Personal Crisis: Religion,Posttraumatic Growth and Well Being

This study investigated the psychological impact of personal traumatic events in a sample of 30 Judeo-Christian clergy. Use of religion-based coping strategies following a difficult life event was expected to facilitate posttraumatic growth, and posttraumatic growth was, in turn, expected to result in greater current well being. Both predictions were supported. In addition, higher levels of rumination soon after the event were associated with greater posttraumatic growth. The results indicated that clergy benefited from both positive and negative styles of religious coping, and that posttraumatic growth was not associated with greater well being for this sample. Deborah Proffitt, M.A., is in private practice in Charlotte, North Carolina. Arnie Cann, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A social psychologist, he is involved in research on posttraumatic growth and interpersonal relationships. Lawrence G. Calhoun, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A clinical psychologist, he has studied posttraumatic growth and responses to crises. Richard G. Tedeschi, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A clinical psychologist, he has studied posttraumatic growth and bereavement issues.     

Being German,Paraguayan and Germanino: Exploring the Relation Between Social and Personal Identity

Despite people’s claims, their national, ethnic and other identities are not ubiquitously relevant, they are rather situationally evoked and performed. Such is the case with the German, Paraguayan and Germanino identity in the municipality of Nueva Germania, in Paraguay. Recognising such contextual epistemic permissibility allows us to form a de-essentialised understanding of groups and individuals. One of the challenges that emerge from this approach, is to understand how a person can perform different identities, which differently define who they are, while remaining certain of being a continuous and persistent person. The objective of this article is to provide a theoretical grounding for theories of social identity in theories of personal identity. It allows us to analytically accommodate the situational and multiscalar character of identities, while recognising their existential importance for personal identity (for the Self).     

On the Meaning of Being Real: Fantasy and ‘the Real’ in Personal Identity-Formation

Abstract

With the help of Lacanian psychoanalytic theory, this article addresses certain perplexities concerning personal identity that emerge from different kinds of interpersonal encounters. Lacan’s notion of the ‘fundamental fantasy’ incorporates the insight that phantasmic projections (of both self and other) form the basis of personal identity and interpersonal relations are a complex interplay between such projections. Nevertheless, in face of disconcerting pretence phenomena, the notion of a real self plays a profoundly important part in interpersonal relations. To call some phantasmic projections ‘pretensions’ or ‘delusions’ is simultaneously to admit that some must, by contrast, embody or express a real self. Lacan’s paradoxical answer to the question of whether the fundamental fantasy embodies the real self is ‘yes and no’. To explain this, I unpack the notion of the fundamental fantasy insofar as it is construed as the basis upon which we construct a complex identity (a semblance) imperfectly shielded from the traumatic Real. I offer an indirect account of the Real, via a critique of Rowlands on absurdity. I then sketch the developmental formation of a complex semblance, guided at its core by the fundamental fantasy, which structures the comportment of the self with a three-fold other. While the fundamental fantasy forms the core of a person’s identity and might be named the basis of the real self, Lacan warns that one must traverse it to acknowledge the Real in oneself. I elaborate on this via Derrida’s conception of the parergon. My aim is to demonstrate the irreducible complexity of identity formation and to show that to be real is to accept the uncertainty associated with acknowledging the Real in me that exceeds both my pretensions and the phantasmic reality that structures my identity.     

Personal and Intergenerational Narratives of Transgression and Pride in Emerging Adulthood: Links to Gender and Well‐Being

Intergenerational narratives, stories parents share with children about their own youthful experiences, may facilitate the understanding of challenging life experiences and be related to psychological well‐being; yet, little research has examined what young people know of their parents' self‐challenging and self‐enhancing experiences and how they interpret them. Research examining intergenerational narratives has observed relations between adolescents' narratives and their psychological well‐being, but these relations may depend upon gender and narrative type. In the current study, 94 college students provided intergenerational and personal narratives of transgression and pride experiences. Narratives were coded for emotional, cognitive, and evaluative content. Results show that transgression and pride narratives differed in content, and that women provided more interpretative content than men. Stories about mothers contained more interpretative content than fathers, but this pattern varied by participant gender. Finally, relations to well‐being were observed, especially for cognitive content in stories of participants' same‐gender parent. Copyright © 2017 John Wiley & Sons, Ltd.StartCopTextStartCopTextStartCopTextCopyright © 2016 John Wiley & Sons, Ltd.     

Being Right,and Being in the Right

This paper presents a critique of a prevailing conception of the relation between moral reasoning and judgment on the one hand, and moral goodness on the other. I argue that moral reasoning is inescapably vulnerable to moral, as opposed to merely theoretical, failure. This, I argue, means that there is something deeply misleading in the way that Kant's moral theory, and some of its main rivals, have invited us to conceive of their subject matter.     

Christian Commitment and Personal Well Being: Exploring the Connection Between Religious Affect and Global Happiness Among Young Churchgoers in Australia

Drawing on data from the 2011 Australian National Church Life Survey, this study was designed to assess the connection between religious affect (as a measure of Christian commitment) and global happiness (as a measure of personal well being) among a sample of 6,194 young churchgoers in Australia between the ages of 8 and 14 years, attending a range of denominations, including Catholic, Anglican, Uniting, Pentecostal, and other Protestant churches. Employing the Francis Scale of Attitude toward Christianity and the Powell Index of Global Happiness, the data demonstrate a significant positive correlation between religious affect and global happiness, after controlling for individual differences in sex and age.     

Being moved

In this paper, we argue that, barring a few important exceptions, the phenomenon we refer to using the expression “being moved” is a distinct type of emotion. In this paper’s first section, we motivate this hypothesis by reflecting on our linguistic use of this expression. In section two, pursuing a methodology that is both conceptual and empirical, we try to show that the phenomenon satisfies the five most commonly used criteria in philosophy and psychology for thinking that some affective episode is a distinct emotion. Indeed, being moved, we claim, is the experience of a positive core value (particular object) perceived by the moved subject as standing out (formal object) in the circumstances triggering the emotion. Drawing on numerous examples, we describe the distinctively rich phenomenology characteristic of the experience as well as the far-reaching action-tendencies and functions associated with it. Having thus shown that the candidate emotion seem to satisfy the five criteria, we go on, in section three, to compare it with sadness and joy, arguing that it should not be confused with either. Finally, in section four, we illustrate the explanatory power of our account of “being moved” by showing how it can shed light on, and maybe even justify, the widespread distrust we feel towards the exhibition of ‘sentimentality’. On the whole and if we are right, we have uncovered an emotion which, though never or rarely talked about, is of great interest and no small importance.     

Being of Two Minds (or of One in Two Ways): A New Puzzle for Constitution Views of Personal Identity

According to constitution views of persons, we are constituted by spatially coinciding human animals. Constitution views face an ‘overpopulation' puzzle: if the animal has my brain, there is another thinker where I am. An influential solution to this problem distinguishes between derivative and non-derivative property possession: persons non-derivatively have their personal properties, while inheriting others from their constituters. I will show that this solution raises a new problem, by constructing a puzzle with the absurd result that we instantiate certain properties incompatibly. In setting up the puzzle, I demonstrate the relevance of the bodily awareness and self-awareness literatures to overpopulation puzzles.     

Being grateful for being: Being, reverence and finitude

Atheists are rarely associated with holiness, yet they can have deeply spiritual experiences. Once such experience of the author exemplified ‘the holy’ as defined by Otto. However, the subjectivism of Otto’s Kantianism undermines Otto’s otherwise fruitful approach. While the work of Hegel overcomes this, it is too rationalistic to account for mortal life. Seeking to avoid these shortcomings, this paper places ‘holiness’ within a self-differentiating ontological unity, the Heideggerian ‘fourfold’. This unity can only be experienced by confronting groundless finite mortality, and the resulting existential disposition is characterized as ‘reverence’. Reverence is gratitude for mortal existence, and existence itself. Moreover, it is as much political as it is ontological, atheistic as it is theistic.     

On Being Unprincipled

Theoretical Medicine and Bioethics -     

善高于存在

在苏格拉底早期对话中隐含着一种善—目的论的逻辑,正是这种逻辑推动了对话的展开。在早期对话中被预设了的善在中期对话《裴多》、《理想国》等篇中进一步由伦理学原理上升为宇宙论、存在论原理。"善高于存在"的提出意味着柏拉图不是从存在看善,而是从善看存在,形成了其独特的目的论存在论和伦理性的形而上学。