Analyses of mental contamination: Part I,experimental manipulations of morality

The fear of contamination is thought to be comprised of two separate but related fears: those pertaining to physical and mental contamination. Previous research on mental contamination involved studies in which more than one independent variable was manipulated simultaneously. In particular, an immoral act (e.g., a non-consensual kiss) had been coupled with an immoral man (e.g., the person who forces the kiss) in each manipulation. The purpose of this study was to separate manipulations of the immorality of the man from the immorality of the act. Female undergraduate students (n = 148) listened to an audio recording and imagined that they were experiencing either sharing a consensual kiss with a man described as moral or immoral, or receiving a forced, non-consensual kiss from a man described as moral or immoral. Participants indicated the presence and degree of mental contamination and then completed a behavioural task for which spontaneous washing was recorded. Results indicated that a non-consensual kiss evoked greater feelings of mental contamination than a consensual kiss. In particular, participants who imagined a non-consensual kiss from a man described as either moral or immoral reported the greatest feelings of mental contamination, whereas participants who imagined a consensual kiss from a man described as moral reported the least. Results are discussed in terms of cognitive–behavioural conceptualizations of and treatments for contamination fears.     

Separating hoarding from OCD

There is confusion about the status of excessive hoarding. In particular, there is an unresolved question about whether or not it is a manifestation of obsessive-compulsive disorder (OCD). There are some definite similarities between ‘compulsive’ hoarding and OCD, but they are outweighed by the differences between them. It is proposed that the matter can be clarified by separating hoarding from OCD, and that this would advance clinical work and research.     

Reviews

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R ollins , W. G. Jung and the Bible.     

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H umbert , E lie G. Jung.
C ampbell , J oseph (Ed.) Man and Time: Papers from the Eranos Yearbooks.
U lanov , A nn and B arry . Cinderella and her sisters: The Envied and the Envying.
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Reviews

B aker , I. F. (Ed.). Methods of Treatment in Analytical Psychology
C ampbell , J oseph (Ed.). Man and Transformation: Papers from the Eranos Yearbooks
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Between morality and repentance: recapturing "sin" for bioethics.

Distinguishing within "sin" the dimensions of anomia, hamartia, and asthenia makes it possible to analyze in greater detail the contrary manners in which traditional and post-traditional Christianities in this issue of Christian Bioethics endeavor to recapture what was lost when secular bioethics reconstructed the specifically spiritual-context-oriented normative commitments of Christianity in one-dimensionally moral terms. Various post-traditional attempts at securing moral orientation and resources for forgiveness, both of which secular bioethics finds increasingly difficult to provide, are critically reviewed. Their engagement of secular moral concepts and concerns, and even their adoption of an academically philosophical posture and language, is presented as responsible for their failure to adequately preserve what in traditional Christianity would count as prohibited vs. permitted, and advisable vs. non-advisable, or what would allow to resolve "tragic conflicts." The deeper reason for this failure lies in post-traditional Christianity's restricting the Christian life (with its central tension between love and the law) to what can be captured by cognitive categories. As the survey of several traditionally Christian accounts of sin in bioethics makes clear, both moral orientation (along with the resolution of "tragic" conflicts) and the sources of forgiveness are available, once that Christian life is framed in terms of persons' spirit-supported practical involvement in ascesis and liturgy, and once bioethical reflections are situated in the experiential context of such involvement.