Narratives,Ontological Security,and Unconscious Phantasy: Germany and the European Myth During the so-called Migration Crisis

This article synthesizes scholarship on narratives and Kleinian defense mechanisms against anxiety to develop a framework that enables a nuanced understanding of ontological security-seeking dynamics in times of crisis. Using the case study of the German narrative of the European Union during the so-called migration crisis of 2015, this article engages with the broader question of how unconscious phantasy influences and guides decision-making processes on a collective level as well as the question of how exactly narratives help subjects to manage anxiety to maintain a sense of ontological security. We show that, in the case of Germany, the EU offers a highly affective political myth that has guided both the decision-making of the government during the crisis and the construction of German self-identity narratives by attempting to introject the good part-object of “Europeanness.” Crucially, German self-identity narratives and narratives on the EU were not only inextricably linked but the EU also became an idealized (Kleinian) part-object. During the so-called migration crisis, this fostered processes of projective identification whereby decisions subverting European values and humanitarian narratives as well as general “badness” were externalized and projected onto other member states, most notably the Visegrád states.     

Relations Between Narrative Coherence,Identity, and Psychological Well‐Being in Emerging Adulthood

The hypothesis that the ability to construct a coherent account of personal experience is reflective, or predictive, of psychological adjustment cuts across numerous domains of psychological science. It has been argued that coherent accounts of identity are especially adaptive. We tested these hypotheses by examining relations between narrative coherence of personally significant autobiographical memories and three psychological well‐being components (i.e., purpose and meaning, positive self‐view, positive relationships). We also examined the potential moderation of the relations between coherence and well‐being by assessing the identity content of each narrative. We collected two autobiographical narratives of personally significant events from 103 undergraduate students and coded them for coherence and identity content. Two additional narratives about generic/recurring events were also collected and coded for coherence. We confirmed the prediction that constructing coherent autobiographical narratives is related to psychological well‐being. Further, we found that this relation was moderated by the narratives' relevance to identity and that this moderation held after controlling for narrative ability more generally (i.e., coherence of generic/recurring events). These data lend strong support to the coherent narrative identity hypothesis and the prediction that unique events are a critical feature of identity construction in emerging adulthood.     

Freedom as (Self‐)Expression: Natality and the Temporality of Action in Merleau‐Ponty and Arendt

This paper draws on the philosophies of Maurice Merleau‐Ponty and Hannah Arendt in order to explore the nature of free action. Part one outlines three familiar ways in which we often understand the nature of freedom. Part two argues that these common understandings of freedom are rooted in impoverished conceptions of time and subjectivity. Part three engages with Arendt’s conception of natality alongside Merleau‐Ponty’s conception of expression in order to argue that the freely acting self draws in improvisational manners on the resources of a shared past in order to open unprecedented spaces of meaning for the future, and in so doing at once discovers and institutes herself as the self that she is. Part four draws on an example of anti‐oppressive political action in order to argue that free action not only has the power to inaugurate new spaces of shared meaning for the future, but also to change the sens of the shared past. By the same token, free action is vulnerable in its ontological status and ethical meanings to the events and judgments of the future. Part five argues with both Merleau‐Ponty and Arendt that ethical‐political actors can do no better than to cultivate a political virtù while facing up to the inherently transgressive dimensions of free action in a shared historical world.     

What It Means to (Mis)Trust: Forced Migration,Ontological (In)Security,and the Unrecognized Political Psychology of the Israeli-Lebanese Conflict

What does it mean to search for trust—the constitutive element of feeling ontologically secure—in the context of protracted conflict, trauma, and forced migration? This article addresses this key question in ontological security (OS) studies in International Relations (IR) by analyzing an unrecognized consequence of the Israeli-Lebanese conflict: a Lebanese community of forced migrants created overnight on Israeli premises due to Israel's unilateral withdrawal from South Lebanon in 2000. Relying on 60 in-depth interviews with Lebanese migrants in Israel, the article demonstrates how forced migrants engage in various OS-seeking strategies in relentless efforts to reconstitute trust. These strategies range from self-justification and securitizing identity through religious and communal practices, to a search for recognition from statist institutions and boundary-work vis-à-vis “sibling” disempowered “others” in the host state. However, the article shows how under political circumstances of protracted conflict and repeated perceived betrayal by the state, forced migrants are unable to reconstitute the routinized relations of trust on which OS is based. By exposing the particularistic, dynamic, and highly political character of the migrants' quest for trust, the article sheds new light on the political psychology of an “old” conflict and on the multiple meanings of ontological (in)security in migration.     

Remembering and imagining: the role of the self

This study investigated whether temporal clustering of autobiographical memories (AMs) around periods of self-development ( [Rathbone et al., 2008] and [Rathbone et al., 2009] ) would also occur when imagining future events associated with the self. Participants completed an AM task and future thinking task. In both tasks, memories and future events were cued using participant-generated identity statements (e.g., I am a student; I will be a mother). Participants then dated their memories and future events, and finally gave an age at which each identity statement was judged to emerge. Dates of memories and future events were recoded as temporal distance from the identity statement used to cue them. AMs and future events both clustered robustly around periods of self-development, indicating the powerful organisational effect of the self. We suggest that life narrative structures are used to organise future events as well as memories.     

Identity narratives of Muslim foreign workers in Japan

This article examines the identity and acculturation experience of Muslim foreign workers in Japan. The psychological impact of prolonged stay in a foreign country was studied by eliciting narratives of experiences of 24 male foreign workers from Bangladesh, Pakistan, and Iran who had been in Japan more than 5 years. By analysing the narratives they produced, three different styles of stories emerged which explained their experiences and their attempts to maintain or construct a sense of identity. Accepting the dominant narrative of Japanese society and describing oneself as ‘almost like Japanese’ was one way. Another strategy stressed the rejection of the dominant narrative as well as attempts to maintain the original narrative of the self as educated and active young men. The third narrative showed how individuals re‐defined themselves as Muslim by incorporating religious identity into a central part of their self‐concepts, and asserting its pervasive effect on all aspects of life. This study provides a perspective for acculturation research focused on social elements of identity, and derived from experiences in a relatively mono‐cultural society recently opening to immigration and in which there is a prevailing ideology of assimilation. Copyright © 2003 John Wiley & Sons, Ltd.     

Trust,Distrust, and Security: An Untrustworthy Immigrant in a Trusting Community

In security studies, there is an unquestioned assumption of a linear link between trust and security. However, such an assumption neglects complex identity dynamics that can be involved in trust‐building discourses for engendering security. There needs to be greater examination into what is meant by trust, and upon what, and whom, and how the politics of identity works in social trust building and how states can influence this process. This article contributes to the literature on trust, security, and identity in International Relations (IR) by making a case for a conceptual focus on the formation of particularized distrust towards “the other” as a corollary to trust and security of “the self.” It is argued that in the construction of a political community where security is associated with trust, particularized distrust can also be promoted through institutional discourses—strengthening the “trusting we” by constructing “the other” who can challenge social trust and feelings of security associated with it. The argument is illustrated through critically examining a state‐level narrative in Norway in relation to “the other,” that is, the immigrant. Through this illustrative example, mutual constitutiveness of trust and distrust in a self/other discursive construction will be shown.     

The Role of Darwin in Elizabeth Grosz's Deleuzian Feminist Theory: Sexual Difference,Ontology, and Intervention

In this article on Elizabeth Grosz's philosophy and its implications for discussions about feminist theory, I first suggest that Charles Darwin plays a particular role in Grosz's recent ontological thought. This role is to provide help in joining together two incompatible sources in her work: Gilles Deleuze's monistic ontology of a constant flow of new differentiations, on the one hand, and Luce Irigaray's thought of sexual difference as the primary ontological difference, on the other. I argue that Grosz's intellectual project has developed into a grand general theory of change in which both Darwin and Irigaray are turned into ontologists in a Deleuzian vein. I then point out that Grosz's ontology also includes a political aspect, which manifests in the fact that Grosz redescribes Darwin through interpreting him primarily as a theorist of “event” and the unexpected. However, through an analysis of the discussion on Grosz between Luciana Parisi and Jami Weinstein, I speculate whether Grosz's ambition to provide a total and complete explanation of change encourages the tone of feminist discussion toward one of explanation rather than intervention.     

Priming,not inhibition,of related concepts during future imagining

Remembering the past and imagining the future both involve the retrieval of details stored in episodic memory and rely on the same core network of brain regions. Given these parallels, one might expect similar component processes to be involved in remembering and imagining. While a strong case can be made for the role of inhibition in memory retrieval, few studies have examined whether inhibition is also necessary for future imagining and results to-date have been mixed. In the current study, we test whether related concepts are inhibited during future imagining using a modified priming approach. Participants first generated a list of familiar places and for each place, the people they most strongly associate with it. A week later, participants imagined future events involving recombinations of people and places, immediately followed by a speeded response task in which participants made familiarity decisions about people’s names. Across two experiments, our results suggest that related concepts are not inhibited during future imagining, but rather are automatically primed. These results fit with recent work showing that autobiographically significant concepts (e.g., friends’ names) are more episodic than semantic in nature, automatically activating related details in memory and potentially fuelling the flexible simulation of future events.     

Disablism,Identity and Self: Discrimination as a Traumatic Assault on Subjectivity

The international disability movement has favoured a political strategy which relies on historical materialism, eschewing subjective aspects of disability. From this perspective, rehabilitationist and psychological constructions of the subjectivities of disabled people are rejected as victim‐blaming pathologisation. Recently, feminist work has begun to explore psychological aspects of the lives of disabled people, within various paradigms. Drawing loosely on ideas from psychoanalysis, this paper explores the impressions left on subjectivity by symbolic assaults often associated with the disabled identity, thus connecting intra‐psychic and socio‐political arenas. The conceptual ideas employed emerged from psychoanalytically oriented group psychotherapy with severely physically impaired adults performed by the first author. The authors argue that the ongoing nature of socially engendered trauma suffered by disabled persons perpetuates marginality, through internalization of self‐punitive psychological defences, which corrode the entitlement necessary for an assertive political movement. Surviving in a world which continually questions one's belonging, leaves little personal resources for debunking oppressive social phenomena. Material as well as discursive changes are essential if internal narratives are to be reclaimed, overcoming the subjective imprints of ongoing social trauma. Copyright © 2015 John Wiley & Sons, Ltd.     

Converting to Continuity: Temporality and Self in Eastern Orthodox Conversion Narratives

Based on interviews with converts to Eastern Orthodox Christianity in the United States, this article documents and analyzes a narrative form in which conversion is described as the progressive discovery of a latent religious self that was part of one's life all along, or what I term a conversion to continuity. These findings contrast markedly with those of most contemporary conversion research, which emphasize the narration of a dramatic temporal break between converts’ past and present religious selves (epitomized by the evangelical “born‐again” genre). I examine how and why temporal continuity was a characteristic feature of these conversion accounts and demonstrate how such narratives helped constitute forms of religious experience and self‐identity that differ in important respects from those documented in previous studies. In light of these findings, I argue for a reconceptualization of continuity and discontinuity within processes of religious identity change as an institutionally anchored figure/ground relationship as opposed to an either/or dichotomy. I also highlight promising avenues for future comparative research on the relationships between time, narrative, and subjectivity across religious and secular contexts.     

The Narratable Self: Adriana Cavarero with Sojourner Truth

This essay engages the work of Italian feminist philosopher Adriana Cavarero and her concept of the narratable self. Her relational humanism, rooted in our exposure to others, offers an ontology of uniqueness whose critique of abstraction, masculinism, and identity politics still resonates today where the meaning of a unique “you” is negotiated in embodied exchanges that may offer care or wounds. Cavarero develops an altruistic ethics that cultivates this humanism. I argue that her work should be extended to better capture the political purchase of the narratable self that interacts dynamically and often ambiguously with the “we” of collective politics. Putting her work into conversation with the nineteenth‐century abolitionist and women's rights advocate Sojourner Truth, I suggest that Cavarero's work illuminates Truth as a philosopher of the narratable self. Moreover, Truth's work extends Cavarero's concerns with exposure that may do violence or offer care by making explicit the challenges of narration in the context of inequality, especially in terms of race and class. Exposure as an ontological and phenomenological condition then needs to take account of a broader publicity of textual, individual, and collective exposure to others to develop the critical, ethical, and political purchase it offers.     

Connecting the self to traumatic and positive events: links to identity and well-being

Self-event connections in autobiographical narratives help integrate specific episodes from memory into the life story, which has implications for identity and well-being. Previous research has distinguished differential relations between positive and negative self-event connections to psychological well-being but less research has examined identity. In this study, examining self-event connections in emerging adults’ narratives, 225 participants narrated a traumatic and an intensely positive experience and completed questionnaires assessing identity development and well-being. Participants who described more negative connections to self overall had higher psychological distress and identity distress, compared to those who described fewer negative connections. Participants who described positive connections to the self in traumatic events were more likely to have lower psychological distress, higher post-traumatic growth, and higher identity commitment, whereas positive connections in positive events was related to higher identity exploration and marginally higher post-traumatic growth. These findings contribute to a growing body of literature that suggests linking autobiographical memories to self can have differential effects on identity and well-being depending on the valence of the event and the connections made.     

“Je suis en terrasse”: Political Violence,Civilizational Politics,and the Everyday Courage to Be

Following the attacks against the Paris offices of the satirical magazine Charlie Hebdo in January 2015 and the subsequent acts of political violence in Paris the following November, a number of memes spread swiftly across social media. Most notable of these were proclamations of “Je suis Charlie,” “Je suis Paris,” “Je suis en terrasse,” and tricolorizing one's Facebook profile page. Although there are various ways by which this phenomenon might be explained, this article argues that, at least for some people, they seem to have operated as key mechanisms by which individuals/society sought to reestablish what Tillich calls “the courage to be,” and which in more contemporary terminology might be labeled a sense of ontological security—the ability to go on in the face of what would otherwise be debilitating anxieties of existential dread. The article argues the memes did this through a number of mechanisms. These included establishing a sense of vicarious identification with the victims; embracing increased levels of danger and seeking to confront the question of mortality head on; reasserting a sense of community and home via the reinstantiation of everyday routines now ascribed with enhanced political and existential significance; and reaffirming a new civilizationally inflected self‐narrative.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

When Conflict Traumas Fragment: Investigating the Sociopsychological Roots of Turkey’s Intractable Conflict

This article investigates the historical processes contributing towards the specific development of Turkey after the 1920s that in turn established the main contours of Turkey's conflict with the Partiya Karkerên Kurdistanê (PKK). It first argues that the traumatic conflict memories of the Turkish leadership (1918–35) influenced its individual‐level patterns of actions. These memories were used by the leadership to consolidate its imagined national agency in Turkey. The leadership perceived the traditional‐conservative groups as ontological insecurity sources, jeopardizing this agency. It second claims that Turkey's military apparatus is designed to silence these ontological insecurity sources. Finally, it claims these developments informed the ways in which the PKK's narratives of rebellion were constructed. Empirically, it problematizes the impact of the Ottoman Empire's collapse on the Turkish elites. Then, through a discourse analysis of elites' speeches and legal documents, it traces their anxieties to the Ottoman Empire's traumatic end. This article contributes to the trauma literature on ontological security and the emotions literature in International Relations in two ways. It first explores the particular national context in which traumatic memories are shaped and in turn articulated through emotional performances. Secondly, it shows the interplay between sociopsychological processes of security and agency making.     

Political Legitimacy,the Egalitarian Challenge,and Democracy

This article argues against the claim that democracy is a necessary condition of political legitimacy. Instead, I propose a weaker set of conditions. First, I explain the case for the necessity of democracy. This is that only democracy can address the ‘egalitarian challenge’, i.e. ‘if we are all equal, why should only some of us wield political power?’. I show that if democracy really is a necessary condition of political legitimacy, then (what I label) the problems of domestic justice and of international legitimacy become intractable. I then argue that the egalitarian challenge is addressed where the requirements of (1) horizontal equality, (2) acceptable vertical inequality, and (3) publicity, are met and where (4) citizens have some institutionalized opportunity for a voice in decisions. I show that these conditions can be realized in non‐democratic form and conclude by explaining how the four conditions can be employed to make the problems of domestic justice and of international legitimacy more tractable. Overall, my ambitions are limited. I do not offer an all‐things‐considered case against democracy but I do show that (some) forms of non‐democratic government are permissible.     

Rethinking the military paradigm

The article begins with an overview of the historic moment of ‘the end of the Cold War’, and of the paradoxically deepening moral, social, and environmental problems posed by the military system. It demonstrates that historical and contemporary analyses of defence and war have dogmatically presupposed the military paradigm, and have therefore failed to recognize the self‐reproducing structure of covert premisses and inferences upon which it rests. In laying bare this underlying system of unreason, the analysis demonstrates that the military paradigm's ultimately self‐contradictory concepts of ‘security’ and ‘defence’ repose on unstated interests of social and political rule. Proposing new distinctions between pathological and life‐enabling forms of war, and between guilty and innocent combatants, the argument develops alternative, non‐military principles of war to guide rational and moral agency     

Creating an Evangelical self: an analysis of narratives of conversion to Evangelicalism in post-Soviet St Petersburg

In this article I analyse the narratives of conversion to Evangelical churches in St Petersburg by inquiring how Russians engage with the Evangelical churches and how they construct a meaningful conversion identity. My analysis shows how the social and political changes of post-Soviet Russia are experienced in religious terms and whether they have social implications that are reflected in identity-building as both Russian and Evangelical. Individual identity always reflects time and place, and the social and societal context in which an individual lives. Through this route I also broaden the understanding of Russian societal attitudes towards present-day ‘religious dissidents’. My research is based on 19 thematic interviews and participant observations in church meetings in St Petersburg between 2006 and 2009. Most of the interviewees belonged to communities that could be categorised as neo-Pentecostal. The study revealed that both a personal religious quest, especially during the societal turmoil that existed after the collapse of the Soviet Union, and the influence of friends or relatives were significant impulses for conversion. The resources sustaining the conversion as an ongoing process are communal, but also involve an individual self-improvement project within the construction of a new Evangelical self.