Mental Illness Publications in Major Pastoral Care Journals from 1950 to 2003

The issue of mental illness has been of considerable interest to both of us over the past several years. The first author has taught a course on the subject for a decade, and his recent publications on the subject include several articles on John Nash (Capps, 2003b, 2004a,b, 2005b), a book on mental illness for pastoral care professionals (2005a), and an article on whether William James was a patient at McLean Hospital (2007). The second author has had experience with the mentally ill through his pastoral work at Trenton Psychiatrist Hospital in Trenton, New Jersey, a mental hospital with a rather checkered history (see Scull, 2005), and in Scotland and has also written an article on John Nash (Carlin, 2006). This shared interest, together with evidence that serious mental illness in America has been steadily increasing (Torrey &; Miller, 2001, pp. 295–299), caused us to wonder what sort of attention mental illness has received in our major journals of pastoral care from 1950 to the present. Specifically, has this attention kept pace with the increase in mental illness?     

Glymour and Quine on Theoretical Equivalence

Glymour (1970, 1977, 1980) and Quine (1975) propose two different formal criteria for theoretical equivalence. In this paper we examine the relationships between these criteria.     

Lost in Translation: Religion in The Public Sphere

This paper proposes a Wittgenstein-inspired critique of the prism of translation that frames the recent literature about the debate between Rawls and Habermas on the role of religious reasons in the public sphere (Habermas 2008; Weithman 2006; Wolterstorff 1997). This debate originates with the introduction of Rawls’s proviso in his conception of the public use of reason (Rawls The University of Chicago Law Review, 64(3), 765-807, 1997), which consists in the “translation” of religious reasons into secular ones, which he thinks is necessary in order for religious reasons to be legitimate in the public sphere (Courtois Dialogue, 49, 91-112, 2010; Loobuyck and Rummens Ars disputandi: The Online Journal for Philosophy of Religion, 5, 237–249, 2011; Sikka The Review of Politics, 78, 91-116, 2016). Even though Wittgenstein is not himself concerned with religious pluralism as a political issue, there are numerous scholars who have discussed the political implications of his remarks (Gunnell Contemporary Political Theory, 12 80-101, 2013; Livingston Philosophy and Social Criticism, 33(6), 691–715, 2007; Moore Philosophy and Social Criticism, 36(9), 1113-1136 2010; Pohlhaus and Wright Political Theory, 30(6), 800–27, 2002). The thesis of this paper is that the interpretation proposed by Cora Diamond (2000) in regards to ethical and religious questions turns out to be a suitable way out of the “translation requirement”. According to this solution, if there is to be an understanding between secular and religious citizens on the basis of religious reasons, it should not rely on a “translation” but rather on mutual self-representation.     

Transformation emergence,enactive co-emergence,and the causal exclusion problem

In The Self: Naturalism, Consciousness and the First-Person Stance (Oxford University Press 2012), Jonardon Ganeri draws on the ancient Indian Cārvāka philosophy to delineate a “transformation” account of strong emergence, and argues that the account adequately addresses the well-known “causal exclusion problem” formulated by Kim (Supervenience and mind. Cambridge University Press, Cambridge, 1993; Mind in a physical world: an essay on the mind-body problem and mental causation. MIT Press, Cambridge, 1998; Philos Stud 95:3–36, 1999; Synthese 151:547–559, 2006). Ganeri moreover suggests that the transformation account is superior to the enactive account of emergence, developed by Francisco Varela and Evan Thompson (Varela et al. in Embodied mind: cognitive science and human experience. MIT Press, Cambridge, 1991; Thompson and Varela in Trends Cogn Sci 5:418–425, 2001; Thompson in Mind in life: biology, phenomenology, and the sciences of mind. Belknap Press, Cambridge, 2007) for the latter merely “sidesteps” the exclusion problem (Ganeri in The self: naturalism, consciousness, and the first-person stance. Oxford University Press, Oxford, 2012: ch. 4, footnote 9). In this commentary, presented in an “author meets critics” panel at the Pacific APA 2016, I suggest that, contrary to Ganeri’s claim, the enactive account does not merely sidestep the causal exclusion problem—the response the enactive account can offer is actually highly similar to the response offered by the transformation account.     

Explicating the Key Notions of Copresence and Verification in Relation to Husserl’s Use of the Term Direct to Describe Empathy

Zahavi and Gallagher’s contemporary direct perception model of intersubjectivity has its roots in the phenomenological project of Edmund Husserl. Some authors (Smith in Philos Phenomenol Res 81(3):731–748, 2010; Krueger in Phenomenol Cogn Sci 11:149–173, 2012; Bohl and Gangopadhyay in Philos Explor 17(2):203–222, 2014) have utilised, and criticised, Husserl’s model of direct empathic perception. This essay seeks to correct certain misunderstandings of Husserl notion of direct empathic perception and thus, by proxy, clarify the contemporary direct perception model, through an exegesis of Husserlian texts. In the first half of this essay I clarify the analogy between the directness of regular material object perception and the directness of empathic perception via a clarification of Husserl’s notion of co-presence. I argue that contemporary renditions of Husserl’s account which stress the dis-analogy between these two types of perception (Smith 2010; Krueger 2012) are based on a superficial and incorrect rendering of Husserl’s notion of co-presence. In the second half of this essay I clarify the notion of verification. I argue that, for Husserl, behaviour does not verify mental life. Instead, empathic verification occurs via the relation between concepts and intuitions. In my conclusions I show how contemporary authors misunderstand the fundamental nature of Husserl’s account of empathy because of the downgraded status of psychic life within contemporary cognitive science.     

The consequence argument ungrounded

Peter van Inwagen’s original formulation of the Consequence Argument employed an inference rule (rule beta) that was shown to be invalid given van Inwagen’s interpretation of the modal operators in the Consequence Argument (McKay and Johnson in Philos Top 24:113–122, 1996). In response, van Inwagen (Metaphysics. The big questions, Blackwell, Oxford, 2008a, Harv Rev Philos 22:16–30, 2015) recently suggested a revised interpretation of his modal operators. Following up on a debate between Blum (Dialectica 57:423–429, 2003) and Schnieder (Synthese 162:101–115, 2008), I analyze van Inwagen’s revised interpretation in terms of explanatory notions and I argue that van Inwagen faces a dilemma: he either has to admit that beta entails fatalism, or he has to admit that a new counterexample invalidates beta. Either way, it seems reasonable to reject beta and to conclude that the Consequence Argument fails. Further, I argue that Widerker’s (Analysis 47:37–41, 1987) well-known substitute for rule beta is faced with a similar dilemma and, therefore, is bound to fail as well. I conclude that, if the modal operators are interpreted in terms of explanatory notions, neither van Inwagen’s nor Widerker’s rule of inference turns out to be valid.     

Agency,Chance, and the Scientific Status of Psychology

Psychologists generally reject the reductionist, physicalist, “nothing but” stance of the natural sciences. At the same time they consider their discipline a science and wonder why it does not enjoy the status (and funding) of the natural sciences. Ferguson American Psychologist, 70, 527-542 (2015), Lilienfeld American Psychologist, 67, 111-129 (2012), and Schwartz et al. American Psychologist, 71, 52-70 (2016) are among those who adopt a soft naturalism of nonreductive physicalism which declares, or implies, that when it comes to humans, there is more than what the natural sciences can unravel. They envision psychology as scientific in the epistemological sense of generating reproducible results, but reject the reductive ontology of science which currently points to the undeterminable chance of quantum theory as the closest physics has come to the beginnings and what might loosely be called the foundation of the universe (e.g., Bridgman Harper's, 158, 443-451 1929; Eddington 1948). The case made here is that any science, including a psychological one, must be based on a naturalist ontology. This implies restricting the term science to disciplines which not only meet epistemological criteria like reproducibility, but which also adopt—on the ontological level—the parsimonious assumption that at present it makes sense to think that “there is nothing but time and chance” (e.g., Cox and Forshaw 2011; Crease and Goldhaber 2014; Rorty 1989). From this perspective, psychology emerges as two distinct disciplines, one a natural science, the other a human science in the broad sense of science as scientia.     

Believable Visions of the Good: an Exploration of the Role of Pastoral Counselors in Promoting Resilience

Although adjustment after trauma is often positively associated with meaning, some studies challenge this connection (Bonanno, Memory, 21(1), 150–156, 2013; Silver and Updegraff 2013). In this article we elaborate on the relation between existential meaning and resilience. First, we conceptualize existential meaning—searching for and finding meaning in life—in terms of “orienting in moral space”, using the philosophical ideas of Taylor (1989), the psychological meaning-making model of Park (Psychological Bulletin, 136(2), 257–301, 2010), and existential theory. We argue that orienting systems in moral space are “believable visions of the good”. We then search recent literature on resilience—in particular literature in which the connection with meaning is challenged—for indications of a connection with existential meaning. We conclude that resilience necessarily comprises a “moral dimension” that is an adaptive process of (eventually) finding meaning in life. Finally, we discuss implications for the role that pastoral counselors, as professionals in the domain of existential meaning, may play in promoting resilience in organizations where employees regularly face existential issues like violence, suffering, and death.     

An Information Packaging Approach to Presuppositions and Conventional Implicatures

Within the relevant semantics and pragmatics literature the terms “presupposition” and “conventional implicature” are used in a variety of different, but frequently overlapping, ways. The overlaps are perhaps not surprising, given that the two categories of conveyed meaning share the property of remaining constant in the scope of other operators—the property (Tonhauser et al. in Language 89:66–109, 2013) usefully characterize as projectivity. One of my purposes in this paper will be to try to clarify these different usages. In addition to that we will explore two additional properties which are shared by some of these projective contents—strong contextual felicity (Tonhauser et al. in Language 89:66–109, 2013), and neutralizability (Abbott in Drawing the boundaries of meaning: Neo-Gricean studies in pragmatics and semantics in honor of Laurence R. Horn. John Benjamins, Philadelphia, 2006). The idea is to try to explain all three properties by taking into account information packaging.     

Why realists must reject normative quietism

The last two decades have seen a surge of support for normative quietism: most notably, from Dworkin (1996, 2011), Nagel (1996, 1997), Parfit (2011a, b) and Scanlon (1998, 2014). Detractors like Enoch (2011) and McPherson (2011) object that quietism is incompatible with realism about normativity. The resulting debate has stagnated somewhat. In this paper I explore and defend a more promising way of developing that objection: I’ll argue that if normative quietism is true, we can create reasons out of thin air, so normative realists must reject normative quietism.     

Names Introduced with the Help of Unsatisfied Sortal Predicates: Reply to Aranyosi

In this paper I answer Aranyosi’s (Axiomathes 19(2):223–224, 2009) criticism of my “Is Phosphorus Hesperus?” (Axiomathes 19(1):101–102, 2009).     

God’s Melancholia

Donald Capps’s (Capps 1997, 2001, 2002a, b) male melancholia theory has been of interest to me during the past few years (Carlin 2003, 2006, 2007), and Capps (2004, 2007a, b) himself has been publishing more on the topic. In his psychobiographical book on Jesus, Capps (2000) notes that psychologists of religion have been reluctant to psychoanalyze Jesus, and here I note that even fewer have been willing to diagnose God, one recent exception being J. Harold Ellens (2007). In this article, I explore the melancholia issue further, this time applying the theory to God by means of theological concepts that deal with the Trinity and the passion of God. And while this article is playful (Pruyser 1974; cf. Dykstra 2001), the upshot is more serious: If men are incurably religious and melancholic, as Capps argues, and if men, by and large, are the creators of religion, wouldn’t one expect to find traces of this melancholy in religion, particularly in its sacred texts and doctrines? By identifying these tendencies in religion, especially in God, the pastoral psychologist, I believe, is helping contemporary Christian men—especially fathers and sons—recognize their own melancholy selves and, perhaps, helping them get along a little better.     

Imperfection,Indecision, and Hoarding

Hoarding disorder is a new DSM-5 disorder that causes functional impairment and affects 2 to 6% of the population (Frost and Steketee 2014). The current study evaluated a multiple mediation model with 243 undergraduate women in which indecisiveness (VOCI; Thordarson et al. Behaviour Research and Therapy, 42(11), 1289-1314, 2004) and decisional procrastination (DPS; Mann 1982) mediated the relationship between dimensions of perfectionism (F-MPS-B; Burgess et al. 2016a) and hoarding behavior (SI-R; Frost et al. Behaviour Research And Therapy, 42(10), 1163–1182, 2004) and excessive acquiring (CAS; Frost et al. Annual Review of Clinical Psychology, 8, 219–242, 2012). Multiple mediational analyses indicated a significant indirect effect for decisional procrastination, but not indecisiveness, in mediating evaluative concerns (but not striving) to SI-R Total, SI-R Clutter, SIR Excessive Acquisition, and both CAS subscales. Both mediators were significant pathways between evaluative concerns and SI-R Difficulty Discarding. These findings support a cognitive behavioral model of hoarding, suggesting that evaluative concerns produces problems in decision-making that influence acquisition, discarding, and clutter.     

Working memory training improves visual short-term memory capacity

Since antiquity, philosophers, theologians, and scientists have been interested in human memory. However, researchers today are still working to understand the capabilities, boundaries, and architecture. While the storage capabilities of long-term memory are seemingly unlimited (Bahrick, J Exp Psychol 113:1–2, 1984), working memory, or the ability to maintain and manipulate information held in memory, seems to have stringent capacity limits (e.g., Cowan, Behav Brain Sci 24:87–185, 2001). Individual differences, however, do exist and these differences can often predict performance on a wide variety of tasks (cf. Engle What is working-memory capacity? 297–314, 2001). Recently, researchers have promoted the enticing possibility that simple behavioral training can expand the limits of working memory which indeed may also lead to improvements on other cognitive processes as well (cf. Morrison and Chein, Psychol Bull Rev 18:46–60 2011). However, initial investigations across a wide variety of cognitive functions have produced mixed results regarding the transferability of training-related improvements. Across two experiments, the present research focuses on the benefit of working memory training on visual short-term memory capacity—a cognitive process that has received little attention in the training literature. Data reveal training-related improvement of global measures of visual short-term memory as well as of measures of the independent sub-processes that contribute to capacity (Awh et al., Psychol Sci 18(7):622–628, 2007). These results suggest that the ability to inhibit irrelevant information within and between trials is enhanced via n-back training allowing for selective improvement on untrained tasks. Additionally, we highlight a potential limitation of the standard adaptive training procedure and propose a modified design to ensure variability in the training environment.     

Politeness and social signals

In the literature, politeness has been researched within many disciplines. Although Brown and Levinson’s theory of politeness (1978, 1987) is often cited, it is primarily a linguistic theory and has been criticized for its lack of generalizability to all cultures. Consequently, there is a need for a more comprehensive approach to understand and explain politeness. We suggest applying a social signal framework that considers politeness as a communicative state. By doing so, we aim to unify and explain politeness and its corresponding research and identify further research needed in this area.     

Incorporating Jewish Texts with REBT in the Treatment of Clinical Anger

Although there are some major philosophical differences between the underpinnings of REBT and religion, REBT has still been used effectively with religious clients (DiGiuseppe et al. in A practitioner’s guide to rational-emotive behavior therapy, 3rd ed., Oxford University Press, Oxford, 2014). To date, most of the literature on using REBT with religious clients has focused on Christians and Christianity (e.g. Johnson in Cognit Behav Pract 8(1):39–47, 2002; Nielsen in Cognit Behav Pract 8(1):34–39, 2002; Ellis in Prof Psychol Res Pract 31(1):29–33, 2000; amongst others), with less attention given to other religions. This paper provides examples for the therapeutic use of Jewish texts from Biblical and Rabbinic literature to help religious Jewish clients who present with clinical anger. The texts are used to highlight and accompany disputations and other REBT therapeutic techniques. Before offering the disputes and the techniques, a brief history of REBT and religion is presented, followed by general ethical guidelines for treating religious clients. A review of different Jewish denominations and a background to Biblical and Rabbinic sources are described as well.     

Probabilistic Opinion Pooling with Imprecise Probabilities

The question of how the probabilistic opinions of different individuals should be aggregated to form a group opinion is controversial. But one assumption seems to be pretty much common ground: for a group of Bayesians, the representation of group opinion should itself be a unique probability distribution (Madansky [44]; Lehrer and Wagner [34]; McConway Journal of the American Statistical Association, 76(374), 410–414, [45]; Bordley Management Science, 28(10), 1137–1148, [5]; Genest et al. The Annals of Statistics, 487–501, [21]; Genest and Zidek Statistical Science, 114–135, [23]; Mongin Journal of Economic Theory, 66(2), 313–351, [46]; Clemen and Winkler Risk Analysis, 19(2), 187–203, [7]; Dietrich and List [14]; Herzberg Theory and Decision, 1–19, [28]). We argue that this assumption is not always in order. We show how to extend the canonical mathematical framework for pooling to cover pooling with imprecise probabilities (IP) by employing set-valued pooling functions and generalizing common pooling axioms accordingly. As a proof of concept, we then show that one IP construction satisfies a number of central pooling axioms that are not jointly satisfied by any of the standard pooling recipes on pain of triviality. Following Levi (Synthese, 62(1), 3–11, [39]), we also argue that IP models admit of a much better philosophical motivation as a model of rational consensus.     

Filtering visual onsets via habituation: A context-specific long-term memory of irrelevant stimuli

The fact that we are often immediately attracted by sudden visual onsets provides a clear advantage for our survival. However, how can we resist from being continuously distracted by irrelevant repetitive onsets? Since the seminal work of Sokolov (1963), habituation of the orienting of attention has long been proposed to be a possible filtering mechanism. Here, in two experiments, we provide novel evidence showing that (a) habituation of capture of focused visual attention relies on a stored representation of the distractor onsets in relation to their context, and (b) that once formed such representation endures unchanged for weeks without any further exposure to the distractors. In agreement with the proposal of Wagner (1979) concerning the associative nature of habituation, the results of Experiment 1 suggest that habituation of attentional capture is context specific. Furthermore, the results of Experiment 2 show that to filter visual distractors our cognitive system uses long-lasting memories of the irrelevant information. Although distractor filtering can be implemented via top-down inhibitory control, neural and cognitive mechanisms underlying habituation provide a straightforward explanation for the reduced distraction obtained with training, thus working like an automatic filter that prevents irrelevant recurring stimuli from gaining access to higher stages of analysis.     

The personal and the subpersonal in the theory of mind debate

It is a widely accepted assumption within the philosophy of mind and psychology that our ability for complex social interaction is based on the mastery of a common folk psychology, that is to say that social cognition consists in reasoning about the mental states of others in order to predict and explain their behavior. This, in turn, requires the possession of mental-state concepts, such as the concepts belief and desire. In recent years, this standard conception of social cognition has been called into question by proponents of so-called ‘direct-perception’ approaches to social cognition (e.g., Gallagher 2001, 2005, 2007, 2012; Gallagher and Hutto 2008; Zahavi 2005, 2011) and by those who argue that the ‘received view’ implies a degree of computational complexity that is implausible (e.g., Bermúdez 2003; Apperly and Butterfill 2009). In response, it has been argued that these attacks on the classical view of social cognition have no bite at the subpersonal level of explanation, and that it is the latter which is at issue in the debate in question (e.g., Herschbach 2008; Spaulding 2010, 2015). In this paper, I critically examine this response by considering in more detail the distinction between personal and subpersonal level explanations. There are two main ways in which the distinction has been developed (Drayson 2014). I will argue that on either of these, the response proposed by defenders of the received view is unconvincing. This shows that the dispute between the standard conception and alternative approaches to mindreading is a dispute concerning personal-level explanations - what is at stake in the debate between proponents of the classical view of social cognition and their critics is how we, as persons, navigate our social world. I will conclude by proposing a pluralistic approach to social cognition, which is better able to do justice to the multi-faceted nature of our social interactions as well as being able to account for recent empirical findings regarding the social cognitive abilities of young infants.     

MASTER OF THE UNIVERSE: SCORSESE’S “THE WOLF OF WALL STREET” THROUGH A PSYCHOANALYTIC LENS

In this essay I wish to present some reflections on Jordan Belfort, the protagonist of the movie “The Wolf of Wall Street” from a psychoanalytic prism. The movie, “The Wolf of Wall Street”, is a 2013 black comedy film directed by Martin Scorsese and adapted by Terence Winter from Belfort’s memoir (2007) of the same name. This movie has already been analyzed from cultural and historical perspectives, with the protagonist representing American culture of the 1980s. I will first summarize some of these views, and then present my psychoanalytic perspective of Jordan’s wish to become “Master of the Universe” (Wolfe, 1987; Grunberger, 1993), as expressed through his abuse of drugs, hyper-sexuality, and his aggressive and self-destructive behavior. As the craving for omnipotence and immortality is a universal wish that has existed from time immemorial, I will draw an analogy between certain aspects and symbolic elements in “The Wolf of Wall Street” and Wagner’s (1848–1872) four epic operas “Der Ring des Nibelungen.” I will conclude with a brief reference to the charismatic appeal of a man like Jordan to the general public.