Some consequences of conceiving society as a large group

There is today a convergence between politics and therapy, and disillusion with both. As awareness of boundaries increases, the question of how to both comprehend society and manage oneself becomes acute. We need always to connect the socio- with the psycho-. Study of the large group offers one such means. Life in the large group matches that in society and individual experience. The two basic defenses found in the large group (polarizing and institutionalizing) need not necessarily be defenses. They indicate another connection, namely, to the family. The family may be regarded as the place where we first learn about projections and have our first experience of an institution. The large group links individual, society, and family, especially when we see that the dynamics of the large group and the very small group (family sized) are congruent. Study of the large group is especially important for those whose primary work is with individuals. It may be confusing and exasperating, but that way lies learning.He has written a number of books on theology and pastoral practice employing the basic conceptual framework which underlies the group relations studies of the Tavistock Institute and the A. K. Rice Institute. He has extensive experience in such work. With E. R. Shapiro he has recently published a wider study of the application of such thinking to individuals, groups and society:Lost in Familiar Places: Creating New Connections Between the Individual and Society.     

Netscal: A network scaling algorithm for nonsymmetric proximity data

A simple property of networks is used as the basis for a scaling algorithm that represents nonsymmetric proximities as network distances. The algorithm determines which vertices are directly connected by an arc and estimates the length of each arc. Network distance, defined as the minimum pathlength between vertices, is assumed to be a generalized power function of the data. The derived network structure, however, is invariant across monotonic transformations of the data. A Monte Carlo simulation and applications to eight sets of proximity data support the practical utility of the algorithm.I am grateful to Roger Shepard and Amos Tversky for their helpful comments and guidance throughout this project. The work was supported by National Science Foundation Grant BNS-75-02806 to Roger Shepard and a National Science Foundation Graduate Fellowship to the author. Parts of this paper were drawn from a doctoral dissertation submitted to Stanford University (Hutchinson, 1981).     

ANTIVOLUNTARISM AND THE BIRTH OF AUTONOMY

Traditionalist and radical orthodox critiques of the Enlightenment assert that the modern discourse on moral self‐government constitutes a radical break with the theocentric model of morality which preceded it. Against this view, this paper argues that the conceptions of autonomy emerged from the effort to reconcile commitments within the Christian tradition. Through an analysis of the moral thought of the Cambridge Platonist Ralph Cudworth, this paper contends that distinctively Christian theological concerns concerning moral accountability to God and the character of divine‐human moral relationships produced a theory of moral autonomy which anticipates that of Kant. This paper highlights the role of anti‐voluntarism in the creation of this moral standpoint, and argues that the resultant moral view is an “internalization” of the voluntarist model of sovereignty.     

Violence in criminal careers: A review of the literature from a developmental life-course perspective

The criminal career paradigm focuses on the prevalence and frequency of crime along with an emphasis on offense specialization, age of onset and desistance, offense seriousness, and career length. Coinciding with the criminal career framework, developmental/life-course criminology offers more complex theoretical explanations for crime which highlight the importance of age-graded developmental risk factors that affect offending over the course of a criminal career. This review provides a systematic examination of the role of violence in criminal career and developmental/life-course research with a specific focus on its prevalence and frequency and its share of the offense repertoire. The results show that the incidence of violence is rare in one's criminal career except for a small group of chronic offenders who are responsible for a majority of the violent offenses. Regarding specialization, evidence suggests that offenders are spectacularly non-specialized and violent offenders can primarily be characterized as frequent offenders who offend more often and thereby have a higher probability of committing a violent offense in their criminal career. Conclusions and directions for future research are discussed.     

Shifts in attention biases in response to acute pain induction: examination of a model of "conversion" among repressors

Unlike most people, those who are characterized by a repressive coping style report high levels of physical (sensory) pain but low levels of emotional distress (affective pain), which is a discrepancy that may suggest a "conversion" process. In two studies, we tested an attention allocation model, proposing that repressors direct attention away from threatening negative affective information and toward nonthreatening physical pain information during emotionally arousing (painful) situations. In Study 1, 84 participants underwent a cold pressor and then recovered. Repressors reported greater pain during recovery than low- and high-anxious participants, but they reported lower distress than high-anxious participants. Repressors reported significant and large discrepancies between high pain and low distress, whereas these differences were less pronounced for other groups. In Study 2, 77 participants underwent an ischemic pain task while performing a modified dot-probe task with sensory and negative affective pain words as stimuli. Repressors showed increasing biases away from affective pain words and toward sensory pain words as the pain task continued, whereas low- and high-anxious participants did not show these shifts in attention. The results support the notion that conversion among repressors may involve a process by which attention is directed away from emotional distress during noxious stimulation and is focused instead on sensory information from pain.     

Some reflections on spirituality,religion and mental health

For both religion and psychiatry context is becoming more important. Object relations theory, and especially the concept of a transitional object, may be a means of linking religious thinking and psychoanalysis together. The distinction between religion and spirituality is important, though not absolute. Two factors emerge from this engagement: 1) critical questioning at the boundary of each discipline; and 2) both spirituality and mental health are related to life in a specific society. The link between religion and irrational behaviour is important, religion being a primary means of acknowledging the irrational facets of everyday life. But delusion must not be confused with illusion: between these two imagination, art and religion flourish. Each of these is dangerous, since they connect the ‘normal’ with the ‘riskily marginal’. In a multicultural society behaviour which may be acceptable in one context may in another be regarded as a sign of illness. This is particularly true of religious behaviour. Three key issues are examined: 1) the social function of spirituality and religion; 2) the idea of personal wholeness; and 3) the link between external and internal validation of the individual's spirituality. The boundary between psychotic and religious behaviour is a difficult one to discern. Yet neither medical nor spiritual explanations alone seem sufficient. There is a complementary mapping of the complications of human experience.     

Pragmatism and Radical Empiricism

A rational reconstruction of James's doctrine of pure experience is attempted, showing how it can be formulated in terms of a Ramsey sentence so that its credibility is comparable to contemporary functionalism about the mind. Whereas functionalism treats only mental predicates as theoretical terms and quantifies over physical objects, Jamesian 'global-functionalism' treats both mental and physical predicates as theoretical terms and quantifies over pure experience. Rehabilitated in this way, the doctrine of pure experience is a fit partner for Jamesian pragmatism. When James says that pragmatism guides us in the course of our experience, this 'experience' must be understood as ultimately pure experience. Pure experience is just what appears , pre-conceptually, and Ramsey-sentence analysis shows how James's employment of the pre-conceptual demonstrative that can refer to pure experience with conditions of identity given by its physical or mental properties, while being itself 'colourless', neither mental nor physical. It is concluded that functionalists about the mind have reason to be global-functionalists about mind and body, in just the way that James's doctrine of pure experience lays out; and Jamesian pragmatists should also accept his radical empiricism.