On the use of the uncanny in ritual

In ‘The Future of an Illusion’, Freud suggested that religion allows a person to ‘feel at home in the uncanny’ – that unsettling interplay of suppression and memory that arises from living subject to fears and anxieties in an unpredictable world. Here, the author examines a ritual called the ‘Wild Hunt’ that occurred during her ethnographic research among contemporary Pagans to explore how uncanny encounters within religious rituals can help participants come to terms with fears and anxieties, transforming inchoate emotions stemming from trauma or dislocation. Following Otto, the author suggests that such a sense of the uncanny can be central to the power of religious ritual. These uncanny elements within religious ritual provide an illustration of how religious experiences can help participants to feel ‘at home in the uncanny’, thereby bringing together the seemingly disparate accounts of Otto and Freud on the relationship between religion and uncanny experience.     

仪式动作、象征意义和积极情绪增强控制感：双路径机制

以中国普米族人的传统文化仪式“敬锅庄”为例, 采用回忆任务、创设新颖仪式等方法考察仪式动作、象征意义和积极情绪对普米族青少年及成人的控制感的影响。结果表明, 熟悉敬锅庄仪式的动作、象征意义或者具有更多情感体验的青少年的控制感更强。仪式动作与象征意义对控制感的影响存在双路径机制：仪式动作直接增强个体的控制感, 象征意义通过积极情绪间接增强个体的控制感。象征意义与控制感的关系还因仪式主体不同有所区别：祈求庇佑通过积极情绪间接增强青少年的控制感, 表达感恩通过积极情绪间接增强成年人的控制感。研究结果对探究仪式动作、象征意义和积极情绪对个体控制感的影响有重要启示。     

Eucharistic meal and eucharistic prayers in Didache 9 and 10

It is heavily disputed whether the thanksgiving prayers in Didache 9 and 10 are related to a ritual (sacramental) meal in the proper sense or not. In this article it is argued that we have to understand the meal of Did. 9 and 10 as a ritual meal as well as a real meal. The invitation of Did. 10:6c (“if anyone is holy, he shall come; anyone is not, he shall repent”) does not point to a second part of the liturgy now lacking in the Didache. On the contrary, it is an invitation of the participants of the meal (at least the “holy” ones) to add their thanksgiving prayers at the end of the ritual meal of the community.     

The Limitations of Ritual Propriety: Ritual and Language in Xúnzǐ and Zhuāngzǐ

This essay examines the theory of ritual propriety presented in the Xúnz?? and criticisms of Xunzi-like views found in the classical Daoist anthology Zhu??ngz??. To highlight the respects in which the Zhu??ngz?? can be read as posing a critical response to a Xunzian view of ritual propriety, the essay juxtaposes the two texts' views of language, since Xunzi's theory of ritual propriety is intertwined with his theory of language. I argue that a Zhuangist critique of the presuppositions of Xunzi's stance on language also undermines his stance on ritual propriety. Xunzi contends that state promulgation of anelaborate code of ritual propriety is a key to good social order (zhi) and that state regulation of language is a key to smooth communication and thus also good order. The Zhu??ngz?? provides grounds for doubting both contentions. Claiming that ritual propriety causally produces social order is analogous to claiming that grammar causally produces smooth linguistic communication, when in fact it is more likely our ability to communicate that allows us to develop shared rules of grammar. Humans have fundamental social and communicative capacities that undergird our abilities to speak a language or engage in shared ritual performances. It is these more fundamental capacities, not their manifestation in a particular system of grammar or ritual norms, that provide the root explanation of our ability to communicate or to live together harmoniously. The Xunzi-Zhuangzi dialectic suggests that ritual is indispensable, but normatively justified rituals will be less rigid, less comprehensive, less fastidious, and more spontaneous than a Xunzian theorist would allow.     

Soul pain and the therapeutic use of ritual

Abstract

This paper will explore the relationship between ritual and transformation. It will show how a therapist and a monk work together to create sacred spaces in which individuals can experience transformation of and through their personal histories, linking their past, present and future to address their soul pain through ritual.

It is illustrated with case studies which will demonstrate the phases of ritual work which are collectively important as part of the psycho-dynamic therapeutic process.     

Confucian ritual and modern civility

The Confucian notion of civility has for thousands of years guided all aspects of socio-ethical life in East Asia. Confucians express their central concern for civility in their notion of li, which is commonly translated ‘ritual’ and refers to the conventions and courtesies through which we submit to the socio-ethical order, as we do, for example, in performing sacrifices, weddings, and funerals, and various daily acts of deference. Since the rise of China and other East Asian countries as economic powers, it has been suggested that we have in East Asia a ‘Confucian’ ritual-based culture that is opposed to the law-based culture of the West, a culture of rites opposed to a culture of rights, and that this ritual-based culture can be carried into modernity as another way to secure social harmony. I argue that the values central to Confucian ritual – deference, repayment, and harmony – are incompatible with the freedom enacted in modern civility. It is unlikely, therefore, that Confucian ritual can be carried into modernity and, as some suggest, remedy the fragmentation, and indeed lack of civility, characteristic of modern societies.     

Thirteen Ways of Looking at a ‘Ritual’

‘Ritual’ has long been a key concept in anthropology and many ‘rituals’ have been identified, described, and interpreted. In most cases, those interpretations have been generated and presented by anthropologists. Occasionally, however, the interpretations of participants themselves are presented and can be equally multifarious. These sets of ways of looking at ‘ritual’ may or may not overlap. In this paper, I present thirteen ways of looking at one particular ‘ritual’—the (British) Quaker meeting for worship—and suggest that ways of looking are sometimes shared by academics and adepts. I conclude from this, firstly, that we are likely to produce an impoverished understanding of social phenomena when we ignore the interpretations of protagonists and, secondly, that to eschew a multivocal appreciation of ‘ritual’ will result in an unnecessarily crude representation of social life.     

EXAMINING THE STRUCTURE AND ROLE OF EMOTION: CONTRIBUTIONS OF NEUROBIOLOGY TO THE STUDY OF EMBODIED RELIGIOUS EXPERIENCE

Abstract. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience.     

ENCOUNTER WITH NEUROBIOLOGY: THE RESPONSE OF RITUAL STUDIES

Abstract. Knowledge of the working of the brain is of prime importance to anthropologists studying ritual and symbol. The play between the neocortical hemispheres can be inferred from the varying styles at different stages of ritual: one can begin to hypothesize archetypes for general processes such as self-healing social dramas that are at the roots of ritual: the concept of preparedness as a genetic endowment residing in the brain appears to confirm the fundamental importance of image making; while the shamanic skills of inhibition and disinhibition, releasing latent religious powers, can be grasped for what they are.     

How does one speak of social psychology in a nation in transition?

Abstract: Although South Africa's transition into nationhood has been remarkable by all measures, persistent inequalities remain. These are directly traceable to the impact of the social engineering of apartheid which has left a legacy of poverty and a lack of education. In this talk, I focus on three key dilemmas for South Africans: identity as a nation of citizens with multiple identities, capacity for self‐knowledge and self‐acceptance and openness to new impulses. Acceptance of multiple identities is widespread but how deep is the acceptance of difference, especially when conflicts of opinion emerge? Finding a language of self‐knowledge and acceptance requires a language that enables us to gain greater mastery of the complexities of living in a diverse society. How can psychology help with this task? In African cultures illness is described as a visitation from the ancestors: affected persons become wounded healers whose healing powers come from their acknowledged weakness. To what extent might you, as analytical psychologists, help find the ritual processes and language to be effective healers of your own nation?     

Social and Spiritual Reconstruction of Self Within a Feminist Jewish Community

In recent decades, there has been an enormous burst of spiritual energy and creativity among Jewish women. Women have been gathering in a variety of communal forms, some spontaneously generated circles and other more committed long term groups, to create Jewish-feminist ritual, liturgy and theology. The activism, vision, writings, music, poetry and dance of these women has begun to transform contemporary Judaism. Based on the author's experience in a group that has been meeting for 12 years called B'not Esh, she reflects on how the self can be sanctified, enlarged and at the same time increasingly differentiated over time, through participation in Jewish feminist ritual and community.     

Non-Traditional Women's Group

This paper focuses on an intensive large group experience for women that addresses issues of female identity and the cultural constructs that contribute to women's basic experience of self. It includes a discussion of self-concept and the social constructionist theory of the social, emotional, and psychological processes of the development of an individual's view of herself and the world. The author contrasts aspects of traditional group psychotherapy leadership, which tends to perpetuate society's devaluation of the feminine, with the leadership style of this workshop. The use of story and metaphor and other techniques used to achieve the workshop goals--including narrative therapy, guided imagery, movement and dance, and ritual enactment--are also discussed.     

THOUGHTS ON THE PSYCHOBIOLOGY OF RELIGION AND THE NEUROBIOLOGY OF ARCHETYPAL EXPERIENCE

Abstract. There is good reason to suppose that religious belief and ritual are manifestations of the archetypal blueprint for human existence encoded in the genetic structure of our species. As a consequence, religion has become a focus of study for psychobiologists and neuroscientists. However, scientific explanations of religious experience do not "explain away" such experience nor are they substitutes for the experience itself. On the contrary, scientific discoveries may be seen as corroboration of religious insights into the unus mundus , the essential oneness of all experience, which links human nature with the nature of the cosmos.     

Social behavior as discriminative stimulus and consequence in social anthropology

A behavior analysis is provided for three topics in social anthropology. Food, social relations, and ritual behaviors can enter into contingencies both as functional consequences and as discriminative stimuli for the reinforcement of behaviors through generalized social consequences. Many "symbolic" behaviors, which some social anthropologists believe go beyond an individual material basis, are analyzed as the latter. It is shown how the development of self-regulation to bridge remote consequences can undermine a group's generalized social control. It is also shown that rituals and taboos can be utilized to maintain generalized social compliance, which in turn can maintain both the community's verbal behavior and other group behaviors that bridge indirect and remote consequences.     

A therapist's ritual of respect

A great deal of attention in systemic family therapy has been given to the process and technique ofdeveloping 'therapeutic' rituals for families. In this paper we address the process of the therapist developing the ritual of practising respect. By practising respect the therapist shifts to a position similar to that of an anthropologist who is attempting to understand another culture and its epistemology. The ritual of practising respect has the potential of changing the therapist's tendency to move toward social control and moralist judgements. A case example is presented in this paper which illustrates the therapeutic ritual of practising respect for the client/family.     

Did the early Eucharist ever have a sevenfold shape?

Ever since the publication of Gregory Dix's The Shape of the Liturgy in 1945, it has been commonly assumed that the pattern of the Last Supper (bread ritual–meal–cup ritual) constituted the model which was adopted for the shape of the first-century Christian eucharist, and that this was later modified when the meal eventually disappeared. This article questions that assumption and suggests an alternative hypothesis.     

《荀子》的“类”观念

《荀子》的“类”观念有四种：一、感性经验价值世界中由“名”所指代的“实类”,即由“实”的感性和价值性特征的同异所区分的人类、物类和现象类等。二、事物和人事中,存在自然或人为关联的双方,是“相从类”。三、以礼义的要求来衡量而对人所区分的“类”。四、作为社会、进而整个人的价值世界之秩序系统的“统类”。这些类观念由广义的“统类”所统辖。《荀子》类观念的性质：一、感性,包括“以似为类”和“以从聚为类”两种情形。二、价值性。     

礼与食孰重:儒墨之辩新论

孔墨“俱道尧舜”但政治理想却截然不同,其主要原因在于两方面,首先是他们有着各不相同的历史传统和政治理想,其次是他们对于中国轴心时代的社会现实有着完全不同的认识和评价。两家显学的根本分歧在于“礼与食孰重”,儒家认为生活资料的匮乏是由于人的动物性欲望未能得到有效的遏制,因而特别强调了一整套礼仪制度对于文明的重要性。墨家则认为正是由于礼仪制度本身的维系严重消耗了社会的物质基础,才使得人们为了满足饥饿的食本能而不得不弱肉强食。这个思想史的问题至今仍未结束。