Mourning the Loss of the Idealized Self: A Transsexual Passage

Abstract

The few published psychoanalytic writings that exist regarding transsexual men and women tend to focus on the etiology of their gender identities and almost invariably define these patients as inherently pathological. Such myopic viewpoints leave no room for analysis and discussion of the transsexual patient's normal developmental process. In this paper, I use a Kleinian framework to depathologize the coping strategies employed by transsexual patients and to illustrate the importance of mourning in the development of a positive transsexual identity. A clinician who is able to sit comfortably with contradiction may facilitate the transsexual patient's mourning process—saying goodbye to the persecutory object of the past and letting go of the idealized image of the future.     

Maturing Religious Experience and the Postmodern Self

Past attempts to define mature religion have been rooted in a modernist theological anthropology which assumes an atomistic, universal, rational, and stable human self. Yet postmodernists resist universal statements about humanity and understand the self as an ever-changing social construct. This paper suggests a theological anthropology more adequate to the postmodern world, examines maturing religious experience from this perspective, and considers ways pastoral care/counseling can nurture healthy, integrative, and maturing Christian faith in postmodern culture.     

Suicide,Loss, and Mourning

ABSTRACT: The intensive treatment of six suicidal patients has been used to explore the relationships among object loss, the mourning process, and suicide. These relationships may be condensed in two propositions: (a) suicidal behavior stems from an arrested grief reaction in which the subject is unable to complete the process of mourning for a lost object; and (b) the suicide's pathological loss reaction is brought about by developmental defects, primarily deficiencies in self-love and individuation. The suicidal subject's mournïng reaction is arrested in one or more of the first three stages of grief: shock, protest, or detachment from the lost object.     

Revitalizing the Self Through Mourning: Reply to Commentaries

In this reply, we primarily focus on Bassin's notion of the creative or regenerative aspect of mourning, while hoping to expand the role of embodied nostalgia in revitalizing the self. Additionally we address Spero's assertion that we claim to link sensory nostalgia and mourning in an “original” way. Lastly, we intend to clarify why his theoretical interpretations of Annie's arrested psychosexual development were not resonant with her presentation and clinical material.     

Metaphor,Religious Language,and Religious Experience

Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our experience are shaped by metaphors. Finally, it considers some of the more significant implications of this claim for our understanding of both religious language and religious experience.     

Ambivalence and Male Religious Experience: An Autobiographical Study

I argue that what are typically identified as “calls from God” to an office of sacred power are filled with various degrees and types of ambivalence. This ambivalence becomes manifest (or not) to the person experiencing a call at various points in their lifespan and it exists for a number of reasons. I seek to unveil the psychodynamics responsible for these feelings of ambivalence. I argue that the awareness of feelings of ambivalence can be correlated with the degree of one’s happiness—specifically in one’s sexual and mental health; this point is marshaled throughout the essay by autobiographical examples of men who experienced some type of divine calling. In addition to psychoanalytic resources, I apply postmodern autobiographical criticism to this autobiographical study; my autobiographical notes are written in italics.     

Abandonment, Religion, and Male Melancholia: A Psychoanalytic Study of Archpriest Avvakum's Religious Autobiography

The present study is a psychoanalytic reading of Archpriest Avvakum's autobiography and takes its cue from some observations made by Russian and Ukrainian historian Edward Keenan, who offered a tentative diagnosis of manic-depression to describe Avvakum's personality. In my view, Donald Capps's analysis of religious male melancholia supports Keenan's observations, and I argue that Avvakum carried his childhood experiences and conflicts over into his later religious life. His religious life manifested a series of transferences and displacements, with Mary the Mother of God, God the Father, and the Church functioning as his loving or positive relationships with his family; and Patriarch Nikon and his followers embodying everything he feared and resented about his own childhood—change and abandonment.     

Religious Experience,Religious Worldviews,and Near-Death Studies

The tense relation prevailing between representatives of conservative religion and other near-death researchers may be illumined by a look at the different functions religion has fulfilled in the past. Religion may be seen as centering on the meaningfulness of the world, on spiritual experience, or on salvation. In this essay, I sketch the place of these themes in the Great Religions. These themes have inherent mutual tensions that in the case of Christianity cannot necessarily be settled by appeal to the Bible, because different Christian groups have somewhat differing views of the source of authority. Furthermore, the Bible's authority is challenged by the results of modern scholarship. In light of these reflections, I see Michael Sabom's Light & Death (1998) as showing valuable data and insights but failing to respond to significant challenges.     

Religious Zeal and the Uncertain Self

In two studies, personal uncertainty threats caused compensatory religious zeal. In Study 1 an academic uncertainty manipulation heightened conviction for religious beliefs and support for religious warfare. In Study 2 a relationship uncertainty manipulation caused non-Muslim's to derogate Islam. Together, these findings demonstrate that two aspects of religious zeal—conviction for one's own beliefs and derogation of others'—are caused by personal uncertainty.     

Social Trauma,Nostalgia and Mourning in the Immigration Experience

Immigration and exile can qualify as social traumas. The individual is deprived of a holding, secure environment in which to continue their life. The process of mourning is a necessary step to connect with “going on being.” Another psychic experience in migration is nostalgia; it helps the immigrant defend against the aggression resulting from current frustrations. The feeling of nostalgia can also be used to protect the ego from inadequacy. The complex components of nostalgia come from positive ones such as joy and gratitude connected with sadness about the associated loss of security, familiarity, and historical continuity. At other times, nostalgia cannot evolve, particularly in forced migration or exile. In this case, the individual enters a depressed state with accompanying feelings of self-pity, resentment, envy, and guilt, which prevents the mourning process from developing. To deal with these painful experiences, the person resorts to linking objects or linking phenomena that help them continue having contact with the past, while adjusting to their new environment.

     

Globalization and Religious Nationalism: Self, Identity, and the Search for Ontological Security

The globalization of economics, politics, and human affairs has made individuals and groups more ontologically insecure and existentially uncertain. One main response to such insecurity is to seek reaffirmation of one's self identity by drawing closer to any collective that is perceived as being able to reduce insecurity and existential anxiety. The combination of religion and nationalism is a particularly powerful response ("identity-signifier") in times of rapid change and uncertain futures, and is therefore more likely than other identity constructions to arise during crises of ontological insecurity.     

Religious Experience,Development, and Diversity

Pastoral Psychology - Religious experience is a complex construct susceptible to various forms of influence. As religious experience is a very broad construct, this paper focuses primarily on one...     

Cults,Consumerism, and the Construction of Self: Exploring the Religious within Fight Club

This article explores the manner in which the creation of new religious movements is depicted in the Fight Club narrative, not only through sardonic, stereotypical ‘cult’ imagery, but also through an academic lens; the narrative fits perfectly with the psychopathology model of cult recruitment as recapitulated by Stark and Bainbridge. The nature and motivations of new religious groups, even to the most worldly student of religion, can seem alien and mysterious to the rational contemporary mind, making the possibility for an empathetic methodological approach remote indeed. However, the presentation of the new religious movement created within the Fight Club narrative is unique in its familiarity to the modern consumerist West. The article also highlights the fascinating insights of the Fight Club narrative into the power of consumerism in a post-modern world, bringing to light ideas of the ‘religion of the market’ and the resulting fundamentalisms created by unstable belief systems and transient notions of self. Focusing particularly on the prominent demographic of ‘Generation X’, this analysis of the Fight Club narrative offers a detailed portrayal of the potential religious crises facing the consumerist West in its entirety.     

Varieties of Religious Experience:Continuity and Change in Religious Involvement

ABSTRACT The intent of the present study was to determine whether the selective aggregation of background data subgroups could be used to identify and control for differences across persons in the meaning of religious involvement. After background data subgroups had been clustered based on similarity in the variables related to religious involvement, two clusters were identified. One cluster contained individuals whose religious involvement was characterized by a functional, instrumental orientation, while the other was composed of individuals whose religious involvement was characterized by an affective, expressive orientation. Subsequently, causal models intended to describe continuity and change in religious involvement were constructed using individuals assigned to each cluster. It was found that different models were required to describe continuity and change in religious involvement in the instrumental and expressive clusters.     

Scientific Naturalism, the Mind-Body Relation, and Religious Experience

Although attempts to explain religious experience in terms of brain processes usually presuppose the identification of scientific naturalism with the s ensationist, a theistic, m aterialist version of naturalism (naturalism_sam), this version is inadequate for science, and human experience more generally, for numerous reasons. An alternative version, based on p anexperientialism, p anentheism, and a p rehensive doctrine of perception (naturalism_ppp), not only avoids those problems but also allows for religious experience understood as the soul's direct experience of a Holy Reality.     

Symbolic Loss in American Adolescents: Mourning in Teenage Cinema

I argue that the changing economic conditions in the contemporary world have caused a shift in religious and cultural values among American youth. This shift in cultural and religious values and practices is interpreted in this essay as an experience of symbolic loss, or a loss of socially shared historic ideals and symbols (Homans in Childhood and selfhood: essays on tradition, religion, and modernity in the psychology of Erik H. Erikson. Bucknell University Press, Lewisburg, pp 189–228, 2008). I argue that the symbolic loss among American youth can most clearly be seen in the contemporary horror film genre in America. I assess the popularity of this genre, its value structure and the psychosocial consequences of the symbolic losses experienced by American youth as witnessed in this film genre. I suggest two ways in which adolescents and adults can work to re-create cultural and religious meanings that both foster courage and serenity in the face of the profound despair that accompanies the rage and paranoia in the contemporary horror film genre.     

Goodbye,Daddy: An Autoethnographic Journey Through the Grief and Mourning Process

The purpose of this article is to present an autoethonographic study in how I experienced and communicated parts of the mourning process when my father died at the age of 73. The article highlights the stages of grief experienced during the first year. Autoethnographic means are used chronologically to explore how the loss of a family member impacts the stages of grief that are present and how they overlap. In particular, I highlight the events that carried meaning or provided an outlet to express one of the stages of grief. It is hoped that this article can be used to understand why grieving is not an overnight process, but rather is drawn out through the highs and lows of remembering a loved one.