Could Presentism in the Histories of Psychology Actually be Futuristic?

Disputes about the origins of psychology in the history of the discipline are functional not for our understanding of the past, but as normative signs that regulate the construction of ideas in the future. We introduce the notion of open-ended normativity that regulates the development of a given discipline towards its future. Hence the question of the cultural origins of psychology becomes contested in the 21st century as an important topic. It proves that the history of psychology is an active participant in the making of psychology, as it is creating its future.     

Implicit Theories of Common Health Conditions Held by Indian Social Workers and Students

Social work is viewed as a change-related profession. However, little is known about social workers’ own beliefs about change. To understand this, we used the implicit theory paradigm to compare theories about various health conditions held by social workers, social work students, and undergraduate students from Bombay, India (N = 352). The participants had to assess the possibility of change in four health conditions: cancer, tuberculosis, depression, and mental retardation. We predicted that social workers whose professional education involves concepts such as Person-in-Environment would display more incremental views of these conditions than students – namely that they are modifiable. Our predictions were supported for the following conditions: cancer, tuberculosis, and depression. These incremental views were neither related to age nor years of professional experience. Though we expected that the extent to which participants believed these health issues to be amenable to change would influence their support for a small personal tax, our findings did not bear this out. We explore the possible reasons for our findings and discuss their implications for health communication in India as well as for social work education.     

KLEIN,FERENCZI AND THE CLINICAL DIARY

The aim of this article is to revisit Ferenczi’s Clinical Diary (1932) to investigate the influence he had on Melanie Klein’s work. It starts from the position that insufficient recognition has been given to Ferenczi’s contribution to Klein’s body of work and her professional development. Her analysis with Ferenczi lasted 5 years, a relatively long analysis for the period. It explores his influence in three specific areas: the importance of raw and early emotion in the maternal bond, the importance of freedom and authenticity in the analytic relationship, and finally the use of transference and countertransference feelings. Ferenczi’s ill-fated experiment with mutual analysis will be discussed as it opened up a route to explore the analytic relationship, with important consequences for the future development of psychoanalysis.     

GREAT IDEAS AND DUMB LUCK IN PSYCHOANALYTIC PSYCHOTHERAPY

Both Dr. Kuriloff’s initial contribution to the Roundtable, and her later response to her fellow discussants focus on the social construction of psychoanalytic theories of therapeutic action. She notes the promise of the enlightenment/ modern era as impetus for an initially positivist “science” of psychoanalysis, and then implicates the scourge of the Shoah as that which galvanized the largely Jewish seminal community to cling to universal, versus contextual theories and technique. That the deconstruction of truth and authority, beginning with the post-war “baby boom” and student movements in the United States and Europe, put an end to one metapsychology is yet another example of the power of context upon ideas and praxis. This seemingly haphazard pairing of context and content determines the degree to which theories are embraced or ignored within any particular body politic, or within our tiny community at one time or another, prompting Kuriloff to warn against over valuing and/or excluding any theory, theorist, or technique from what we need to know and do to be helpful to people. This tension—between immersion in, and observation of the field—is what psychoanalytic theory and praxis ought to allow.     

WHAT IS EFFECTIVE IN PSYCHOANALYTIC PSYCHOTHERAPY? SOME THINGS CHANGE,SOME STAY THE SAME

As a reflection on two roundtable discussions published in the American Journal of Psychoanalysis in 1957 and 1965, the author seeks to provide historical context for what has taken place within the culture, within the profession, and within himself over this period of time. The struggle to define “effectiveness” is addressed and an argument made for the inclusion of empirical research into our work, but with simultaneous appreciation for the difficulty in objectively defining and measuring what takes place within the therapeutic relationship. This difficulty is hypothesized, in part, to be a function of the non-verbal and preverbal experiences of both patient and therapist.     

Cognitive,Behavioral and Goal Adjustment Coping and Depressive Symptoms in Young People with Diabetes: A Search for Intervention Targets for Coping Skills Training

The aim of the present study was to find relevant coping factors for the development of psychological intervention programs for young people with Type 1 (T1) diabetes. A wide range of coping techniques was studied, including cognitive coping, behavioral coping and goal adjustment coping. A total of 78 young people with T1 diabetes participated. They were contacted through a social networking website, several Internet sites, and flyers. A wide range of coping techniques appeared to be related to depressive symptoms. Especially the cognitive coping strategies self-blame, rumination, refocus positive, and other-blame, together with goal adjustment coping, were of importance. A large proportion of the variance of depressive symptoms could be explained (65 %). These findings suggest that these specific coping strategies should be part of coping skills trainings for young people with T1 diabetes.     

Understanding and the Norm of Explanation

I propose and defend the hypothesis that understanding is the norm of (the speech act of) explanation. On this proposal, an explanation should express understanding. I call this the understanding account of explanation. The understanding account is supported by social and introspective observations. It is also supported by the relationship between knowledge and understanding, on the one hand, and assertion and explanation, on the other.     

Islamic Post-Traditionalism: Postcolonial and Postmodern Religious Discourse in Indonesia

Taking a critical view of the dominance of postcolonial studies by South Asian and Latin American scholars and intellectuals, this article presents a newly emerging discourse among young Indonesian Muslim intellectuals, known as ‘Islamic Post-Traditionalism’. The specific question addressed in the present investigation is to establish to what extent this strand of Muslim thought can be considered a contribution to the engagement with postcoloniality and an application of deconstructionist discourse critique developed by postmodern philosophers within the context of rethinking religion, and Islam in particular, in Indonesia. Identifying a vivid interest among Indonesian Muslim intellectuals in the work of pioneering and controversial contemporary Arab-Islamic thinkers such as Nasr Hamid Abu Zayd, Muhammad Abid al-Jabiri, and Mohammed Arkoun, this article will interrogate the influences exercised by these Arabophone and Francophone Muslim intellectuals on the formation of Indonesia's Islamic Post-Traditionalism and how this is reflected in this discourse. An illustration will be provided by a précis of the writings of a key exponent of the Islamic Post-Traditionalist discourse and an examination of a number of other contributors.     

The Politics of Paradox: Leo Strauss’s Biblical Debt to Spinoza (and Kierkegaard)

The political philosopher Leo Strauss is famous for contending that any synthesis of reason and revelation is impossible, since they are irreconcilable antagonists. Yet he is also famous for praising the secular regime of liberal democracy as the best regime for all human beings, even though he is well aware that modern philosophers such as Spinoza thought this regime must make use of biblical morality to promote good citizenship. Is democracy, then, both religious and secular? Strauss thought that Spinoza was contradictory in teaching that reason and revelation should be separated from each other while also insisting that a secular democratic politics still requires the biblical morality of charity (love thy neighbor as thyself). The paradox that liberal democracy is both religious and secular, which is central to Spinoza, was dismissed by Strauss as a Machiavellian subterfuge or the cynical attempt to use religion for political purposes. In order to adhere to his dualistic separation of reason and revelation, Strauss turned to ancient Greek political philosophy, particularly the ideas of Plato and Aristotle, as the true ground of liberal democracy since this classical tradition was never exposed to biblical revelation. Yet, the illiberal and hierarchical implications of Greek political thought, which clash with Strauss’s modern views on human individuality and dignity, ultimately take him back to the biblically based philosophies of Spinoza and Kierkegaard, who teach the paradox that the Bible is the true foundation of human freedom.