Different Subjects: Postmodern Selves in Psychology and Religion

This paper explores the postmodern suspicion toward the notion of a unified self in light of the scholarship of Michel Foucault and Michel Certeau. Foucault’s analysis critiques modern subjectivity by highlighting the dangers of the human sciences and the pastoral power of Christianity. His ethical alternative of re-appropriating classical concepts of caring for the self is intriguing but remains unfinished after Foucault’s death. Drawing on Foucault’s ideas, Certeau articulated alternative psychoanalytic and Christian mystical perspectives that describe human subjectivity based not on unity, rationality, and universality but on multiplicity, myth, and possibility.     

Upward Self-Revision: Constructing Possible Selves

This research examined how and when people engage in upward self-revision to embrace new possible selves in response to social validation. First, the present study (n = 67) predicted and found that upward self-revision was more likely to occur when validations fully specify the meaning of the positive discrepancy between the desired self and the alternative self into the explicit prospect of the desired self as more likely to occur. Second, initial elevations in self-confidence mediated the effect of social validations on possible selves. The discussion focuses on implications and future directions of the present work.     

Selves and Moral Units

Derek Parfit claims that, at certain times and places, the metaphysical units he labels selves may be thought of as the morally significant units (i.e., the objects of moral concern) for such things as resource distribution, moral responsibility, commitments, etc. But his concept of the self is problematic in important respects, and it remains unclear just why and how this entity should count as a moral unit in the first place. In developing a view I call Moderate Reductionism, I attempt to resolve these worries, first by offering a clearer, more consistent account of what the concept of self should involve, and second by arguing for why selves should indeed be viewed as moral (and prudential) units. I then defend this view in detail from both conservative and extreme objections.     

Future Selves and Self-Control Motivation

Self-control is well established as a predictor of crime and deviance. Little is known, however, about the motivation to exert self-control, or the degree to which individuals perceive self-control to be relevant or necessary. This is because the “self” in self-control theory is under-theorized. We argue that self-control over criminal and deviant behavior is influenced by the desired and feared conceptions people have of themselves in the future. We argue that people's projections of their future selves engender commitments to lines of action, which mobilize the motivation to exercise self-control. By developing a more detailed conception of the “self” in self-control theory, we hope to orient criminology more fully to the importance of individuals' projected future selves and intended lines of action for understanding the relationship between self-control and criminal behavior.     

Fuzzy Fault Lines: Selves in Multiple Personality Disorder

Abstract

This paper outlines a multidimensional conception of Multiple Personality Disorder (MPD) that differs from the ‘orthodox’ conception in terms of the content of its commitment to the reality of the self. Unlike the orthodox conception it recognizes that selves are fuzzy entities. By appreciating the possibility that selves are fuzzy entities, it is possible to rebut a form of fictionalism about the self which appeals to clinical data from MPD. Realism about self can be preserved in the face of multiple personalities.     

Hebrew and Buddhist Selves: A Constructive Postmodern Study

Our task will be to demonstrate that there are instructive parallels between Hebrew and Buddhist concepts of self. There are at least five main constituents (skandhas in Sanskrit) of the Hebrew self: (1) nepe? as living being; (2) rūah as indwelling spirit; (3) lēb as heart-mind; (4) bā?ār as flesh; and (5) dām as blood. We will compare these with the five Buddhist skandhas: disposition (samskāra), consciousness (vijñāna), feeling (vedanā), perception (samjñā), and body (rūpa). Generally, what we will discover is that both Buddhists and Hebrews have a ‘bundle’ theory of the self; both see the body as an essential part of personal identity; both overcome the modernist distinction of the inner and the outer; and both avoid language about the will as a distinct faculty. In sum, both present us with a fully somatic and nondualistic view of being human.     

Naked Subjectivity: Minimal vs. Narrative Selves in Kierkegaard

In recent years a significant debate has arisen as to whether Kierkegaard offers a version of the “narrative approach” to issues of personal identity and self-constitution. In this paper I do not directly take sides in this debate, but consider instead the applicability of a recent development in the broader literature on narrative identity—the distinction between the temporally-extended “narrative self” and the non-extended “minimal self—to Kierkegaard's work. I argue that such a distinction is both necessary for making sense of Kierkegaard's claim that we are ethically enjoined to become selves, and can indeed be found in Either/Or and the later The Sickness Unto Death . Despite Kierkegaard's Non-Substantialism, each of these texts speaks (somewhat obliquely) of a “naked self” that is separable from the concrete facticity of human being. In both cases, this minimal self is linked to issues of eschatological responsibility; yet the two works develop very different understandings of “eternity” and correspondingly divergent accounts of the temporality of selfhood. This complicates the picture of Kierkegaardian selfhood in interesting ways, taking it beyond both narrativist and more standard neo-Lockean models of what it is to be a self.     

Parental Marital Discord and Treatment Response in Depressed Adolescents

Evidence suggests that parental marital discord contributes to the development of internalizing and externalizing symptoms in children and adolescents. Few studies, however, have examined the association between parental marital discord and youth’s response to treatment. The present study examined the impact of interparental discord on treatment response in a randomized control trial of adolescents with major depression enrolled in the Treatment for Adolescents with Depression Study (TADS). Participants were 260 adolescents from two-parent households randomly assigned to one of four treatment groups: fluoxetine (FLX), cognitive behavior therapy (CBT), their combination (COMB), or placebo (PBO). Logistic regressions revealed that parental marital discord interacted with youth gender and co-morbid oppositionality symptoms to predict group differences in treatment response.     

The Relational Co-Construction of Selves: A Postmodern Perspective

Viewed in postmodern perspective, psychotherapy functions less as a context for self-analysis or self-actualization than as a dialogic sphere for the co-construction of a new sense of identity within and beyond the therapeutic relationship. This article considers some of the implications of this shift for postmodern practice, focusing especially on the place of narrative and performance in consolidating a preferred sense of self.     

Theorizing Hyphenated Selves: Researching Youth Development in and across Contentious Political Contexts

In this article, we present social–psychological notions about critical consciousness, change, and power that we consider foundational to the study of youth under siege. Relying on Lewin's field theory and Du Bois' dual consciousness, and critical psychology literature on sociopolitical understandings of conflict, we propose a new conceptual and theoretical framework that we call 'hyphenated selves' to better understand youth identity in and across contentious political contexts. Specifically, we report briefly on our own work with Muslim-American youth in the US post-9/11 and post–'war on terror' as a context from which we may reflect on a social psychology of youth identity and global conflict. At the same time, we want to think forward about critical methods for researching complicated subjectivities across politically and culturally contentious terrains.     

Modern Maladies of the Self: Borrowed Selves and Collective Faith

Cultures give rise to and support different kinds of self-constructions and types of faith. In this article I argue that particular Western beliefs and values can give rise to modern maladies of self and faith—borrowed selves and collective faith. Borrowed selves reveal a fundamental insecurity or anxiety that comes from a felt lack of possessing or owning the attributions of one's identity, which in turn shapes the very relationships and faith upon which identity is linked. More specifically, I identify two distinct, though related, manifestations of borrowed selves—normotic selves and nomadic selves—and their concomitant types of collective faith—merged faith and eclectic-autonomous faith. Both self-constructions and types of faith manifest persons' specific stance with regard to community and its traditions, and both are fueled by an unconscious anxiety and a belief in what I call relativistic individualism.