Forensic psychology and Islamic jurisprudence

Islamic jurisprudence is the most widely used system of religious law in the world today. However, how forensic psychology may operate within this system has been largely unexplored. The current review sets out to explore the relationship between Islamic jurisprudence and forensic psychology by examining the Islamic legal concepts of evidence, competence, insanity, psychological disorder and intellectual disability and their implications for forensic practice. Also discussed are the potential barriers to forensic psychological practice in countries using a system of Islamic law.     

Synchronous and desynchronous changes during fear reduction.

The purpose of this experiment, carried out on 27 subjects with intense and circumscribed fears, was to test one main hypothesis and several subsidiary predictions. The prediction that a high-demand in vivo treatment condition produces desynchronous changes and a low-demand treatment condition synchronous changes, was supported by some inter-session findings but not by the intra-session findings. The clear linear relation between heart-rate and reported fear was confirmed, as was the rapid habituation of the heart-rate response to phobic stimulation.The fear-reactions and fear-reductions of psychiatric and non-psychiatric were indistinguishable. High heart-rate responders and low heart-rate responders showed similar patterns of improvement. The constrained laboratory ‘treatment’ procedure used in the experiment produced large and rapid reductions in fear.     

Sexually Explicit Media and Sexual Risk Behavior in a Sample of Men Who Have Sex with Men in Norway

The aim of this study was to explore the association between the consumption of sexually explicit media (SEM) depicting condom and non-condom use and HIV/STI-related sexual risk behavior among men who have sex with men (MSM) in Norway. We also explored whether the association between SEM consumption and STI-related sexual risk behavior is mediated by men’s sexual self-esteem and/or condom use self-efficacy. A cross-sectional online survey study was carried out in Norway in 2012. The final sample comprised 529 MSM in Norway. There was a bivariate association between the use of SEM picturing condom use and less STI-related sexual risk behavior. Further, the association between SEM consumption and sexual risk behavior was mediated by condom use self-efficacy. However, SEM did not influence sexual risk behavior via sexual self-esteem. The results offer important cross-cultural validation of recent comparative data from the US and may be used to promote HIV/STI prevention, in the sense that the actors in SEM may serve as role models in managing condom use in sexual contexts.     

Psychoanalysis and the social construction of gender and sexuality (discussion)

Abstract

Grey C.C. Psychoanalysis and the Social Construction of Gender and Sexuality. Inter Forum Psychoanal 1992; 1:74-78. Stockholm. ISSN 0803-706X

The traditional psychoanalytic concept of homosexuality as pathology, as well as our etiological speculations, have been seriously challenged by scientific research. An alternative is proposed here viewing sexual identities (whether hetero- or homo-) as socially constructed. The meaning of sexual behavior thus arises from the interplay between unique individual experience and the cultural milieu in which the individual develops. The effects of exclusion and stigmatization are particularly salient to the identities of homosexual men and women in Western society, as are the effects of gender ideologies.     

“Hotspots” in trauma memories in the treatment of post-traumatic stress disorder: A replication

“Hotspots” refer to memories of detailed moments of peak emotional distress during a traumatic event. This study investigates hotspot frequency, and the emotions and cognitions contained in hotspots of memory for trauma, to replicate a previous study in this area (Holmes, Grey, & Young, 2005). Participants were patients receiving treatment for post-traumatic stress disorder (PTSD) at a specialist outpatient clinic after experiencing a range of traumatic events. The main finding was that, after fear, the most common emotions reported were anger and sadness. Cognitions related to psychological threat to the self were more common than those related to physical threat.     

The rise of mindfulness and its resonance with the Islamic tradition

Mindfulness-based interventions have grown in prominence over the past decade. Evidence of their efficacy has been an important driver of their widespread acceptance and proliferation. Although secularised, these mindfulness-based interventions are derived from and influenced by Eastern spiritual traditions, particularly Buddhism. For this reason, there is a need to explore the acceptability of such approaches among individuals firmly committed to theistic traditions such as Judaism, Christianity and Islam. This article examines the rise of mindfulness-based interventions, exploring the sparse literature concerning the acceptability of such approaches among individuals with theistic perspectives divergent from both secular worldviews and Buddhist narratives. Finally, the article proposes several bridging concepts that might help practitioners of mindfulness-based approaches communicate key aspects of these interventions in a manner more culturally attuned and religiously resonant with the worldviews of Muslim clients.     

Reply to Nadler: Spinoza and the metaphysics of suicide

Steven Nadler has argued that Spinoza can, should, and does allow for the possibility of suicide committed as a free and rational action. Given that the conatus is a striving for perfection, Nadler argues, there are cases in which reason guides a person to end her life based on the principle of preferring the lesser evil. If so, Spinoza’s disparaging statements about suicide are intended to apply only to some cases, whereas in others (such as the case of Seneca) he would grant that suicide is dictated by reason. Here, I object to Nadler’s interpretation by showing that it conflicts with Spinoza’s metaphysical psychology. Even given Nadler’s interpretation of the conatus doctrine, the possibility that reason could guide a person to commit suicide is incompatible with the conatus of the mind. Spinoza holds that the mind cannot contain an adequate idea ‘that excludes the existence of our body’ (E3p10). Yet, as I argue, in order for reason to guide a person voluntarily to end her life, she would need to have an adequate idea representing her death – an idea that excludes the existence of her body. For this reason, Spinoza's system rules out the possibility of rational suicide.