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51.
In a previous article (Capps and Carlin 2009) we discussed Freud’s visit to the United States in 1909 and the occasion it afforded for James Putnam to meet him and become
an advocate of psychoanalysis. We focused on their subsequent correspondence on the concept of sublimation and argued that
this correspondence reflected the fact that friendship may be a form of sublimation. In this article we focus on Isador H.
Coriat, an advocate of psychoanalysis from the same time period (1910s). We show that his early psychoanalytic writings (Coriat
1917, 1920) not only support our earlier argument but also make a strong case for the role of symbolization in the process of sublimation.
We also note his emphasis on the potential role of living religion in the sublimation process. We then discuss his later article
on dental anxiety (Coriat 1946) and writings by other psychoanalytic authors to make the case that the patient’s conscious understanding of the meaning
of the symbols—in this case, teeth-related symbols—is essential, for otherwise the energies invested in maintaining the repression
will be unavailable to the sublimation process. This leads to a consideration of the role that living religion may play in
the sublimation of teeth-related anxieties. We conclude that humor may also serve as a proxy for religion in this regard. 相似文献
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Pastoral Psychology - 相似文献
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This pilot study concerned the intelligibility of accented speech for listeners of different ages. 72 native speakers of English, representing three age groups (20-39, 40-59, 60 and older) listened to words and sentences produced by native speakers of English, Taiwanese, and Spanish. Listeners transcribed words and sentences. Listeners also rated speakers' comprehensibility, i.e., listeners' perceptions of difficulty in understanding utterances, and accentedness, i.e., how strong a speaker's foreign accent is perceived to be. On intelligibility measures, older adults had significantly greater difficulty in understanding individuals with accented speech than the other two age groups. Listeners, regardless of age, were more likely to provide correct responses if they perceived the speaker easier to understand. Ratings of comprehensibility were highly correlated with ratings of accentedness. 相似文献
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Nathan Carlin 《Journal of religion and health》2018,57(2):523-537
This article focuses on Donald Capps’s books on mental illness. In doing so I highlight three key insights from Capps that I have applied in my own ministry with persons with mental illness in various psychiatric hospitals. These insights, together with my own experience as a chaplain, lead to three practical lessons for clinical pastoral education students in psychiatric settings. I provide some context for my interest in mental illness and my friendship with Capps, as well as some background regarding how Capps’s writings on mental illness fit with certain broader themes in his own work as a pastoral theologian. This essay is personal throughout. 相似文献
57.
This article focuses on the personal experience of regret and the importance of coming to terms with our regrets. It begins
with a sermon preached by the first author in which the issue of regret is explored by means of a summary of the film The Big Kahuna, continues with a discussion of recent articles (Tomer and Eliason, Existential and spiritual issues in death attitudes,
2008; Mannarino et al., Existential and spiritual issues in death attitudes, 2008) on the concept of regret formulated by Landman (Landman, Regret: A theoretical and conceptual analysis, 1987; Regret: The persistence of the possible, 1993), and on regret therapy, and concludes with a pastoral care case in which a dying woman expresses both future-related and
past-related regrets. The case is interpreted in light of regret therapy’s emphasis on parabolic experiences and reframing
techniques. 相似文献
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Nathan Steven Carlin 《Journal of religion and health》2006,45(1):147-150
This article is a fictional letter. A seminarian writes to his mother during his Clinical Pastoral Education internship at a mental hospital, and the letter raises a number of issues, including the nature of the Bible, the essence of salvation (and Hell), the role of evangelism, and the sexual dynamics of the counseling relationship. William James’s The Varieties of Religious Experience is mentioned, and cultural questions regarding psychology are raised. There are other avenues to be explored, but the reader might start by reflecting on the issues noted.Nathan S. Carlin has been a graduate student at Princeton Seminary and has worked closely with Donald Capps and Robert Dykstra, leading scholars in the field of pastoral psychology. Carlin has published numerous articles as a Master of Divinity student. He is now a graduate student in Religious Studies at Rice University. Correspondence to Nathan Steven Carlin, 1515 Bissonnet Street, Unit 186, Houston, TX 77005-1629, USA; e-mail: Nathan.Carlin@rice.edu 相似文献
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Nathan Steven Carlin 《Pastoral Psychology》2006,54(5):439-456
This article is a response to the psychoanalytic study of mathematical genius John Nash by Donald Capps, and I apply Capps's own theory of male melancholia to John Nash. Capps interpreted Nash's life by dividing it into three phases: 1) predelusional; 2) delusional; and 3) postdelusional. I correlate Capps's three forms of male religiousness (i.e., honor, hope, and humor) with these three phases, respectively. The explanatory value of this interpretation is that it locates Capps's psychobiography of Nash within Capps's larger writings, thus providing an understanding of Nash as a deeply (if unconventionally) religious man. 相似文献
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Nathan Carlin 《Pastoral Psychology》2009,58(5-6):463-476
This article is an abridged version of a chapter in my dissertation. In my dissertation, I examine the relationship between personal experience and public theory within certain strands of contemporary psychology of religion and pastoral theology. My guiding theory is Peter Homans’s “mourning religion” thesis. In this chapter, I examine the life and work of Donald Capps, who is the most prolific contemporary writer in the fields of psychology of religion and pastoral theology. I argue that Capps addressed various personal losses in a deeply personal way during his fifties, and I believe that the key moment for Capps in overcoming his melancholia occurred after his application of his melancholia theory to Jesus, because there Capps was able to integrate and to sustain in a satisfying way his various selves and, therefore, open himself up to mourn in a non-defensive way—the way of humor. 相似文献