The Political Is Personal: Narrating 9/11 and Psychological Well-Being

ABSTRACT Making meaning out of negative experiences is one of the primary psychological challenges in the wake of adversity. Much of the empirical attention that psychologists have paid to meaning making has focused on personal hardships, but national tragedies similarly pose a challenge to meaning making. In the present study, which is grounded in the theoretical tradition of the narrative study of lives, a nationally representative sample of 395 adults wrote accounts about the 9/11 terrorist attacks approximately 2 months after 9/11. Accounts were coded for 3 narrative themes: closure, redemption, and contamination. Psychological well-being was significantly related to accounts that were high in closure and national redemption and, among those more directly exposed to the attacks, accounts high in redemptive imagery. Psychological distress was significantly related to accounts that were low in closure and high in themes of personal contamination. Understanding the narrative styles that characterize personal accounts of political events has important ramifications for the study of the socially embedded individual.     

The practical absolute: Fichte’s hidden poetics

The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art and aesthetics, does develop a strong, original, and coherent account of art, which not only allows the theorization of modern, non-representative art forms, but indeed anticipates Nietzsche and Heidegger in conceiving of truth in terms of art rather than scientific rationality. While the basis of Fichte’s philosophy of art is presented in the essay “On Spirit and Letter in Philosophy,” it is not developed systematically either in this text or anywhere else in his writings, but must be reconstructed through a broad consideration of all his works, including, above all, his political and economic writings. For Fichte, the art-work does not exist as an object possessing “aesthetic value” and which can, in turn, be possessed, consumed, and enjoyed through the subjective act of aesthetic experience. Rather, it involves a mode of praxis which, grounded in a radical and original power of imagination, creatively discloses possibilities for future forms of existence, experience, and political community that cannot be theoretically anticipated. While Fichte cannot himself theorize specific forms of art, since the art that concerns him belongs to the future, we can, however, retrospectively try to understand non-representational painting and non-mimetic dance as concrete realizations of Fichte’s art-work of the future. In this way, Fichte’s philosophy of art ultimately suggests an alternative to Heidegger’s understanding of the work of art as a projective institution of truth. Fichte suggests that the human body, rather than human language, is the fundamental medium of art.

Akratic Believing?

Davidson's account of weakness of will dependsupon a parallel that he draws between practicaland theoretical reasoning. I argue that theparallel generates a misleading picture oftheoretical reasoning. Once the misleadingpicture is corrected, I conclude that theattempt to model akratic belief on Davidson'saccount of akratic action cannot work. Thearguments that deny the possibility of akraticbelief also undermine, more generally, variousattempts to assimilate theoretical to practicalreasoning.     

Predicting Suicide Ideation in the Military: The Independent Role of Aggression

The purpose of this study was to examine the longitudinal relationship between aggression and suicide ideation when controlling for other externalizing (i.e., alcohol misuse and risk‐taking) and internalizing (i.e., depression and sleep problems) risk factors in an active duty, military sample. Preexisting data from a longitudinal study were analyzed to assess the wellness of service members across the deployment cycle. Participants were 944 active duty service members (95% male, 48% between 18 and 24 years old) who completed surveys upon initial return from deployment and approximately 3 months later. After controlling for other externalizing (alcohol misuse, risk‐taking) and internalizing (depression, sleep problems) risk factors, service members reporting aggression were significantly more likely to report suicide ideation than those reporting no aggression (OR = 3.19; OR 95% CI: 1.16–8.80). The independent nature of the relationship between anger and suicidality suggests aggression may be an important indicator of suicidality for service members. Understanding the role of aggression in suicidality may improve the ability to identify at‐risk service members and to develop effective interventions to reduce suicide risk.