Pilgrimage growth in the modern world: Meanings and implications

This article examines the contemporary growth of pilgrimages. Examples are provided from variety of traditions and parts of the world, from Japan to Europe, with particular attention paid to the Shikoku and Santiago de Compostela pilgrimages that have experienced extensive growth in recent years. It also draws attention to the growing number of new pilgrimage sites that are not associated with any specific religious traditions or that have ‘New Age’ associations. While some of the factors accounting for this growth involve continuities from past eras, there are also specifically modern factors. Also considered in this article is how some modern pilgrims appear to repudiate organised religion even while visiting sites normally associated with established religious traditions. Rather than implying some form of religious revival, contemporary pilgrimage growth may, then, be seen as evidence of an increasing turn away from religion as an organised entity.     

Religions in the modern world: Traditions and transformations

The global trafficking in women and children (primarily girls) for prostitution and sex work has become a multi-billion dollar industry in recent decades, especially in parts of South and Southeast Asia. Despite their common goal to eliminate or diminish the sex trafficking industry and assist the victims, the various entities engaged in anti-sex trafficking efforts have sharply disagreed about a variety of issues, including a basic definition of sex trafficking and the appropriate strategies for combating it. In this article, I examine one central area of disagreement, which revolves around the issue of the morality of prostitution and other forms of commercial sex work. This issue brings with it divergent, even antithetical, views regarding women's gender roles, self-identity and moral agency in relation to sex work. I show how the religious dimensions of this issue have been inadequately attended to by demonstrating how anti-trafficking discourse is devoid of non-Western religious perspectives. Since Thailand has been the centre for sex trafficking and the commercial sex industry in the Asia-Pacific region, where the greatest percentage of sex trafficking takes place, this article will discuss Thai Buddhist perspectives to illustrate how the anti-sex trafficking discourse has ignored cultural differences in its analysis.     

Narcissism in the modern world

Narcissism has been around since the time of Ovid more than 2000?years ago and the concept has long been a source of study, intrigue, fascination and literature both within and beyond the psychoanalytic community. While Narcissistic Personality Disorder remains a severe and fairly rare clinically diagnosed condition, sub-clinical narcissism or narcissistic traits have reached epidemic proportions with serious consequences. Ever increasing levels of greed, self-obsession, superficial relationships, arrogance and vanity are everywhere apparent and not making us any happier, with common mental health problems on the increase, especially among the young. Seemingly irreversible alterations to family life, technological development – including social media, attitudes to death and dying and celebrity worship, all feature in the rise of our narcissistic society and are interconnected trends. Group greed and grandiosity, as in the world of banking, have led to wide-scale corruption and cover-ups leaving us vulnerable and unable to place our trust in many organisations. Perhaps most sinister of all is our attitude to the planet that supports us, as we play a part in the destruction of much of the environment and many of the species that share the earth with us. Looking at the literature of narcissism, the aim of this paper is to consider ways in which cultural changes have brought about this huge rise in both individual and group egotism. We are seeing many more clients high on the narcissistic spectrum but consideration will be given to the narcissism of the therapist and the impact of the therapist’s narcissism on the client. We live in difficult times and cannot step outside our culture but there are ways of countering our narcissism and helping our clients to do the same. Having compassion for one’s self and recognising how ordinary we really are make for a good start.     

Dreams,psychoanalysis and virtuality: the ancient mind in the modern world

The modern psyche is being shaped by the technological revolution involving the development of a virtual electronic environment in replacement of the natural world. Through the lens of the dream, as it has been valued and devalued in various cultures (including psychoanalysis), we can explore changes in the status of inner life. Psychoanalysis at first celebrated, now ignores dreams. This development runs parallel to the high value of dreams in pre‐industrial cultures and their demotion in contemporary post‐industrial Western culture. Despite official disregard for dreams, dreams as the original virtual experience, serve as the basic model from nature for the electronic virtual world displayed on the external screen. Also, dreams reappear in a technological transformation as film, video, TV and computer imagery. The ancient importance of dreams has been transferred to the powerful influence of life on the external screen. But dreams as dreams are like “the canary in the mind,” warning of a continuing demotion of inner life in modern “post‐human” culture. A rebellious re‐engagement with dreams, in clinical and theoretical psychoanalysis, is advocated.     

Avian movements in a modern world: cognitive challenges

Different movement patterns have evolved as a response to predictable and unpredictable variation in the environment with migration being an adaptation to predictable environments, nomadism to unpredictable environments and partial migration to a mixture of predictable and unpredictable conditions. Along different movement patterns, different cognitive abilities have evolved which are reviewed and discussed in relation to an organism’s ability to respond to largely unpredictable environmental change due to climate and human-induced change, and linked to population trends. In brief, migrants have a combination of reliance on memory, low propensity to explore and high avoidance of environmental change that in combination with overall small brain sizes results in low flexibility to respond to unpredictable environmental change. In line with this, many migrants have negative population trends. In contrast, while nomads may use their memory to find suitable habitats, they can counteract negative effects of finding such habitats disturbed by large-scale exploratory movements and paying attention to environmental cues. They are also little avoidant of environmental change. Population trends are largely stable or increasing indicating their ability to cope with climate and human-induced change. Cognitive abilities in partial migrants are little investigated, but indicate attention to environmental cues coupled with high exploratory tendencies that allow them a flexible response to unpredictable environmental change. Indeed, their population trends are mainly stable or increasing. In conclusion, cognitive abilities have evolved in conjunction with different movement patterns and affect an organism’s ability to adapt to rapidly human-induced changes in the environment.     

The challenges of leadership in the modern world: introduction to the special issue

This article surveys contemporary trends in leadership theory as well as its current status and the social context that has shaped the contours of leadership studies. Emphasis is placed on the urgent need for collaboration among social-neuro-cognitive scientists in order to achieve an integrated theory, and the author points to promising leads for accomplishing this. He also asserts that the 4 major threats to world stability are a nuclear/biological catastrophe, a world-wide pandemic, tribalism, and the leadership of human institutions. Without exemplary leadership, solving the problems stemming from the first 3 threats will be impossible.     

Pilgrimage today: the meaning-making potential of ritual

Pilgrimage on the Road to Santiago is flourishing, even in late modern times characterised by detraditionalisation, individualism and pluralism. A large number of these pilgrims is either not explicitly religious at all, or only moderately religious. Why, then, do they submit to this ancient Christian ritual, and what are the psychological consequences? After a short introduction to the study of implicit religiosity and different perspectives on rituals from the past to today, current research on pilgrimage is reviewed and pilgrimage to Santiago is analysed as a personal ritual from a perspective of implicit religiosity. In the psychological theory of implicit religiosity, rituals are identified as one of three universal religious structures (along with myths and experiences of transcending) with strong meaning-making potential. Personal rituals are defined as formalised patterns of action, pointing beyond the actual event to a particular meaning imbued by the actor. Data from 85 pilgrims on the Road to Santiago are presented. Motives for peregrination, base-line sources of meaning, experienced meaningfulness and crises of meaning are reported, as well as changes in sources of meaning, meaningfulness and crises of meaning immediately after the pilgrimage and four months later. The majority of pilgrims (about two third) is motivated by a “need for clarification.” Multidimensional scaling shows that pilgrims either travel for explicitly religious reasons (conviction) or in search of clarification (quest); they either draw motivation from vertical transcendence (religiosity or spirituality) or from apparently purely secular reasons, such as athletic challenge. Religious and spiritual motives are mostly reported by highly religious individuals. A need for clarification is primarily stated by individuals who suffer from a crisis of meaning. Crises of meaning are significantly more frequent among pilgrims before the journey than in the general population. For the entire sample of pilgrims, the meaning-making potential of pilgrimage is supported by the data. Directly after the journey, as well as four months later, pilgrims experience life as significantly more meaningful, and crises of meaning are overcome. Pilgrims also report a strengthened commitment to vertical selftranscendence, horizontal selftranscendence and selfactualisation. These changes occur independently of the motivation for pilgrimage.     

The ethical implications of the Daoist world view

Daoist ethics are difficult to pinpoint in a Western ethical framework. At times classic Daoist texts advocate for certain ways of life over others, yet at other times they rebel against the notions of right and wrong. This attitude about right and wrong, leads some to believe that Daoists are moral relativists who believe that right and wrong are merely an arbitrary valuing within the mind and that there is no justification for external moral critique. Others believe that there is a Daoist ethic, but it advocates only not acting, in the literal sense, when we are faced with ethical choices. This paper attempts to show a coherent, universal ethic that can be inferred from a close reading of these texts.     

Moral psychiatry: Justice in the modern world,in Hebraic civilisation and in psychiatric practice,Part 4

In the previous sections of this monograph, the author discussed and illustrated the principles and problems of applying justice in psychiatric practice and in other contexts. Here the author concludes his discussion of justice, and describes a 15-item test and a scheme for classifying responses to the test.     

Moral psychiatry: Justice in the modern world,in Hebraic civilization and in psychiatric practice,Part 1

Abstract

The question is raised whether justice is possible. Attitudes to justice are described, and examples of justice and injustice in French psychiatric practice before and during World War II are presented and discussed.