Creative restorations: Holding a mirror to the self in brief dynamic therapy

The author outlines the conceptual framework that underpins psychoanalytic self-psychology, describing the function of the selfobject in meeting the need of the child and later the adult for mirroring, idealisation and essential alikeness, and thereby sustaining the coherence of the self within a structure that takes the form of a tension arc. Drawing from more recent elaborations of the need for optimal responsiveness by the selfobject in mirroring the expansiveness of the self, the author proceeds to compare this conceptual framework with that of Winnicott and Wright, who posited the role of mirroring in the development and realisation of the self. The contribution of mirroring to the facilitation of creativity as well as the relationship between the arts and the realisation of the self are explored in the particular context of the counselling of students in the field of the performing arts. The implications of these concepts are further explored in relation to short-term counselling and this is illustrated with a case example.     

Blogging while gay and Christian: Andrew Sullivan and the production of the religious,secular, and sexual

This article examines blogger and political pundit Andrew Sullivan's performance of gay Christian identity through his weblog, The Dish. Through a reading of the repetitive and collaborative nature of The Dish as a medium of cultural production, I argue that Sullivan's gay Christian performance is made legible by how the religious and secular are articulated and negotiated through the site of the body in American culture. Sullivan's performance both reproduces and resists religious and secular normativities while at the same time produces a singular identity with distinct political and social advantages. Among other advantages, examining how the religious and secular are articulated through everyday discourse and embodied performance exposes some of the political investments in this articulation and provides a space to consider the stakes of scholars' own investments in ‘secular’ knowledge.     

Pipe organs and satsang: Contemporary worship in Shimla's colonial churches

This article explores two seemingly contrasting types of Christian worship (one led by the pipe organ and the other by satsang), which I repeatedly experienced (between 2006 and 2010) during my fieldwork in Shimla, North India. Although it is often assumed that the pipe organ speaks more to colonial worship and satsang to postcolonial worship, this article demonstrates that both of these styles of worship are actually postcolonial attempts to negotiate colonial history. This suggests a need to complicate contemporary external discussions of the inculturation of Christian worship in India. Furthermore, by focusing on the way that contemporary Christians work with missionary histories to create living landscapes of worship, this article demonstrates that Christian worship is central to the identity of many non-Christian residents and tourists, who are also central to the formation of Christian landscapes of worship. The article concludes by suggesting that these groups also need to be brought into debates about the nature of Christian worship in contemporary India.     

Challenges for the sequential two-system model of moral judgement

Considerable evidence supports the sequential two-system (“default interventionist”) model of moral judgement, as proposed by Greene and others. We tested whether judgement speed and/or personal/impersonal moral dilemmas can predict the kind of moral judgements (utilitarian or deontological) subjects make for each dilemma, and whether personal dilemmas create difficulty in moral judgements. Our results showed that neither personal/impersonal conditions nor spontaneous/thoughtful-reflection conditions were reliable predictors of utilitarian or deontological moral judgements. Yet, we found support for an alternative view, in which, when the two types of responses are in conflict; the resolution of this conflict depends on both the subject and the dilemma. While thinking about this conflict, subjects sometimes change their minds in both directions, as suggested by the data from a mouse-tracking task.     

Religion,moral thought–action fusion,and obsessive–compulsive features in Israeli Muslims and Jews

Previous studies suggest that the link between obsessive–compulsive (OC) symptoms and moral thought–action fusion (TAF) depends on religion; however, no study has compared Muslim and Jewish samples. We examined the relationships between OC symptoms, scrupulosity, religiosity, and moral TAF in Israeli Muslims and Jews. Religiosity was not associated with elevations in OC symptoms, although religiosity correlated with scrupulosity across the entire sample after controlling for depression and anxiety. Moral TAF was related to scrupulosity across the entire sample. The Muslim group had higher levels of OC symptoms, scrupulosity, and depressive symptoms than did the Jewish group, but the groups were equally religious. In addition, Muslims scored higher than did Jews on moral TAF even after controlling for symptoms; however, moral TAF was not related to scrupulosity within the Muslim group. In combination, these results imply that moral TAF depends on cultural and religious factors and does not necessarily indicate pathology.     

The muddle of medicalization: pathologizing or medicalizing?

Medicalization appears to be an issue that is both ubiquitous and unquestionably problematic as it seems to signal at once a social and existential threat. This perception of medicalization, however, is nothing new. Since the first main writings in the 1960s and 1970s, it has consistently been used to describe inappropriate or abusive instances of medical authority. Yet, while this standard approach claims that medicalization is a growing problem, it assumes that there is simply one “medical model” and that the expanding realm of “the medical” can be more or less clearly delineated. Moreover, while intended to establish the reality of this growing threat, this research often requires making arbitrary or unjustified distinctions between different practices. To better clarify the concept of medicalization, I will focus more on capturing the variety of medical practices than on the sociological aspects of medical discourse. In doing so, I will explore the distinction between medicalization and pathologization, a distinction that is often overlooked and that brings with it many conceptual and practical implications. After defining these terms, I will use some examples to show that while pathologizing is closely tied to medicalizing, both can occur independently. I will then further develop this distinction in terms of the different individual and social effects of these practices.     

Integration of parafoveal orthographic information during foveal word reading: beyond the sub-lexical level?

Prior research has shown that processing of a given target word is facilitated by the simultaneous presentation of orthographically related stimuli in the parafovea. Here we investigate the nature of such spatial integration processes by presenting orthographic neighbours of target words in the parafovea, considering that neighbours have been shown to inhibit, rather than facilitate, recognition of target words in foveal masked priming research. In Experiment 1, we used the gaze-contingent boundary paradigm to manipulate the parafoveal information subjects received while they fixated a target word within a sentence. In Experiment 2, we used the Flanking Letters Lexical Decision paradigm to manipulate parafoveal information while subjects read isolated words. Parafoveal words were either a higher-frequency orthographic neighbour of targets words (e.g., blue-blur) or a high-frequency unrelated word (e.g., hand-blur). We found that parafoveal orthographic neighbours facilitated, rather than inhibited, processing of the target. Thus, the present findings provide further evidence that orthographic information is integrated across multiple words and suggest that either the integration process does not enable simultaneous access to those words’ lexical representations, or that lexical representations activated by spatially distinct stimuli do not compete for recognition.     

African philosophy and global epistemic injustice

In this paper, I consider how the discourse on global epistemic justice might be approached differently if some contributions from the African philosophical place are taken seriously. To be specific, I argue that the debate on global justice broadly has not been global. I cite as an example, the exclusion or marginalisation of African philosophy, what it has contributed and what it may yet contribute to the global epistemic edifice. I point out that this exclusion is a case of epistemic injustice. I observe that the absence of a philosophical technique that prevails on philosophers to engage with others from other traditions might be responsible for this epistemic lopsidedness and marginalisation. I go beyond the re-statement of this problem of marginalisation of African philosophy to point out relevant doctrines from the African place. I show how they are united under the methodological and ideological disposition of conversationalism. I argue that this ideology might be a better model for realising the goal of global epistemic justice which is the overcoming of all forms of exclusions and lopsidedness in global epistemic discourses through fair allocation of intellectual spaces.