Imaginal action: towards a Jungian conception of enactment,and an extraverted counterpart to active imagination

This theoretical paper considers the fashion in which Jung's psychology radically challenges modern assumptions concerning the nature of subjectivity. With an eye for the clinical implications of Jung's late work, the author introduces the idea of imaginal action. In order to explain what is meant by this, the paper begins by exploring how Jung's thinking demonstrates an underlying bias towards introversion. It is argued that while Jung's interest in synchronicity ultimately resulted in his developing a worldview that might address the introverted biases of his psychology, the clinical implications of this shift have not been sufficiently clarified. With reference to some short examples from experience, the author outlines a conception of relational synchronicity wherein the intrapsychic emerges non‐projectively within the interpersonal field itself. Comparing and contrasting these occurrences to the more introverted practice of active imagination, it is claimed that such a notion is implicit in Jung's work and is needed as a corrective to his emphasis on interiority. The author suggests that imaginal action might be conceived as a distinctly Jungian approach to the psychoanalytic notion of enactment. It is also shown how the idea outlined might find further support from recent developments in the field of transpersonal psychology.     

The ethical dimension of analytical psychology

The centrality of the ethical dimension in Carl Gustav Jung's analytical psychology is demonstrated through careful reference to fundamental moments in the Jungian text. Tracking Jung's statements about the primacy of the ‘moral function’ (or ‘moral factor’) in the cure of neurosis as well as in the process of individuation, the ethical nature of the psychotherapeutic praxis proposed by Jung is highlighted. This allows us to see the ethical aspect of psychological conflicts, and thus to understand better why individuation can be seen as a ‘moral achievement’. Finally, the intelligible ethical structure of Jungian psychotherapeutic praxis is exposed.     

The common sense of counseling psychology: introducing the Common-Sense Model of self-regulation

Abstract

The goal of therapy is typically to improve clients’ self-management of their problems, not only during the course of therapy but also after therapy ends. Although it seems obvious that therapists are interested in improving clients’ self-management, the psychotherapy literature has little to say on the topic. This article introduces Leventhal’s Common-Sense Model of Self-Regulation, a theoretical model of the self-management of health, and applies the model to the therapeutic process. The Common-Sense Model proposes that people develop illness representations of health threats and these illness representations guide self-management. The model has primarily been used to understand how people self-manage physical health problems, we suggest it may also be useful to understand self-management of mental health problems. The Common-Sense Model’s strengths-based perspective is a natural fit for the work of counseling psychologists. The model has important practical implications for addressing how clients understand mental health problems over the course of treatment and self-manage these problems during and after treatment.     

Positive Psychology Factors as Predictors of Latina/o College Students’ Psychological Grit

Latina/o college students (N = 130) provided perceptions of psychological grit, presence of meaning in life, search for meaning in life, hope, life satisfaction, and mindfulness. Hope and mindfulness were significant predictors of psychological grit. A discussion regarding the importance of these findings and implications for counselors are presented. Un grupo de estudiantes universitarios latinos (N = 130) aportó sus percepciones de perseverancia psicológica, presencia de sentido en la vida, búsqueda de sentido en la vida, esperanza, satisfacción vital y atención plena. Se presenta una discusión sobre la importancia de estos hallazgos y sus implicaciones para los consejeros.     

Talking about sunbed tanning in online discussion forums: Assertions and arguments

Objective: There is increasing evidence of both health and appearance risks associated with sunbed use. At the same time, the sunbed industry promotes the benefits of using sunbeds, and the image of a tanned skin as attractive and healthy arguably remains embedded within contemporary western culture. These tensions are played out in everyday conversations, and this paper reports a study which explored how sunbed users manage them within online discussion forums.

Design: A total of 556 posts from 13 sunbed-related threads, taken from six different UK-based online forums, were analysed thematically followed by techniques from discourse analysis.

Main outcome measures: Informed by social representations theory and discursive-rhetorical psychology, the way social representations of sunbed use are constructed, debated and disputed in online discussion forums were explored.

Results: Sunbed users drew upon numerous representations to distance and protect themselves from negativity they were confronted with in the forums, utilising a range of rhetorical, discursive strategies to help them.

Conclusion: Theoretical contributions and potential practical implications of the findings are discussed. Findings indicate, for example, that those working on campaigns and interventions in this area need to consider the wider negativity and argumentative orientation of sunbed users’ responses.     

Cross‐cultural differences in object recognition: Comparing asylum seekers from Sub‐Saharan Africa and a matched Western European control group

Nowadays, more and more people report about their memories in cross‐cultural contexts. In international criminal settings and asylum procedures, object recognition tests can provide valuable information, for example, about weapons used during a crime or landmarks from the claimed region of origin. This study was the first to compare object recognition performance by asylum seekers from Sub‐Saharan Africa to a matched Western European control group. African participants performed worse than European participants on perceptual tests involving transformations from two‐ to three‐dimensional representations, but both groups performed equally well on an object recognition test that involved transformation from three‐ to two‐dimensional representations. However, African participants were significantly more likely to respond “yes” on the recognition test (i.e., an acquiescence response style) than European participants. Our findings elucidate cultural differences in responding on an object recognition test. Judges, juries, and immigration officials would be wise to take these differences into account when evaluating recognition performance in cross‐cultural contexts.     

Indigenous Epistemology Explored through Yoruba Orisha Traditions in the African Diaspora

ABSTRACT

This article analyzes an Indigenous epistemology explored through Yoruba Orisha traditions in the African diaspora. It also emphasizes the discordance between Euro-American psychology and African American women’s feminism. In particular, it presents decolonial woman-centered spriritual practices and the possibilities inherent in cosmovivencia. As an example, it draws from a symposium hosted by Caribbean Cultural Center African Diaspora Institute (CCCADI) at City University of New York in February 2016, entitled Trade/itions: Trans-Atlantic Sacred Orisha Traditions. The article is intended to open dialogue about the epistemic centering of Indigneous philosophies, as well as the historical and current practices within African diaspora spiritual systems to support individual and community well-being and social activism. In addition, it addresses the preponderance of damage-centered research about African-descended and Indigenous peoples and women, in particular, in the academic psychology literature and recommends emergent methodological strategies for resistance to those approaches that reinforce colonial paradigms. Lastly, it supports the integral connection with and reliance on the natural world and all living species within Orisha traditions. These vital connections intrinsically place women practitioners at the forefront of efforts toward environmental justice.     

“THE NEW SCIENCE OF HEALTH AND HAPPINESS”: INVESTIGATING BUDDHIST ENGAGEMENTS WITH THE SCIENTIFIC STUDY OF MEDITATION

Clinical and neuroscientific studies of Buddhist meditation practices are frequent topics in the news media, and have helped certain practices (such as mindfulness) achieve mainstream cultural status. Buddhists have reacted by using these studies in a number of ways. Some deploy the studies to show the compatibility of science and Buddhism, often using the authority of science to lend credence to Buddhism. Other Buddhists use meditation studies to demonstrate the superiority of Buddhism over science. Within inter‐Buddhist debates, meditation studies are used to argue for changes in practice or belief, but also sometimes to reinforce certain traditional practices. Benjamin Zeller's threefold categorization of religious groups’ attitudes toward science (guide, replace, absorb) and José Ignacio Cabezón's three ideal types of relationships between Buddhism and science (conflict/ambivalence, compatibility/identity, complementarity) contribute to analysis of Buddhist uses of scientific studies of meditation.     

Moral Learning,Rationality, and the Unreliability of Affect

James Woodward and John Allman [2007, 2008] and Peter Railton [2014, 2016] argue that our moral intuitions are products of sophisticated rational learning systems. I investigate the implications that this discovery has for intuition-based philosophical methodologies. Instead of vindicating the conservative use of intuitions in philosophy, I argue that what I call the rational learning strategy fails to show philosophers are justified in appealing to their moral intuitions in philosophical arguments without giving reasons why those intuitions are trustworthy. Despite the fact that our intuitions are outputs of surprisingly sophisticated learning mechanisms, we do not have reason to unreflectively trust them when offering arguments in moral philosophy.     

Self-monitoring and public posting improve competitive youth cyclists' training performance

This study investigated the effects of self-monitoring and public posting on the cycling performance of competitive youth cyclists. We measured three primary dependent variables: performance volume, intensity precision, and performance-duration deviation. In addition, we evaluated self-monitoring accuracy and social validity. The participants were three males aged 14–16 years. We used an ABAB design to evaluate an intervention package that consisted primarily of self-monitoring and public posting. Athletes self-monitored their performance after training using an online summative Google Form. The coach publicly posted performance-based rankings on the social media application WhatsApp. Results indicate that the intervention package positively improved all performance measures across all athletes. Social-validity measures were also favorable.