A little bit transparent with one another: Constructing vulnerability in the evangelical discourse of women preachers

Using four categories of Brown’s shame resilience theory (SRT), this paper analyses two similar online videos by prominent American evangelical female preachers: Joyce Meyer and Beth Moore. As each unpacks her survivor’s story of childhood sexual abuse, SRT (and its components of vulnerability, critical awareness, reaching out and speaking shame) can provide a matrix for interpreting the narrative in which each preacher frames her self-disclosure.     

Knowledge and man

Collective Intelligence (CI) can be formalized as a specific1 computational process through the use of a molecular model of computations and mathematical logic, in terms of interacting information_molecules, which are chaotically or quasi-chaotically displacing and running natural-based inference processes in their own environment. The formal definition of Collective Intelligence as a property of a social structure of beings of any nature is surprisingly short and abstract (which is astonishing) from definitions of Life. The formal definition of Collective Intelligence proposed by the author in the last few years seems to be valid for the whole spectrum of beings, in human social structures to ants in colonies, and even for bacterial colonies. It has recently been found that the CI definition also has an engineering value. The theory of CI can also be used to better understand Evolution because it allows us to locate and relate Life and Intelligence in Evolution. Moreover, this approach presents Evolution as something more complex than can be concluded from Darwinism. Probably the most surprising fact is that a simple extrapolation of the definition of Collective Intelligence brings us to the conclusion that most probably the first elementary Collective Intelligence emerged on Earth in the "chemical soup of primeval molecules," much before Life emerged. Collective Intelligence can be defined with fewer and weaker conditions than Life requires. Perhaps the emergence of that early elementary Collective Intelligence provided the basic momentum to build Life as we now know it. Thus Evolution caused Intelligence to create Life. Our hypothesis is consistent with biochemistry theories that "primeval biochemical molecules" started to interact, "firing" the Collective Intelligence of their "elementary chemical social structure" for survival. This successful action boosted further growth of complexity in that "elementary social structure," which finally resulted in the emergence of "well-defined Life." Furthermore, it provided a self-propagating cycle of growth of individual and collective Intelligence and individual and collective Life. The Collective Intelligence of ants, wolves, humans, and so forth today is only a higher level of Collective Intelligence development. Thus the present Evolution is a computational process of unidentified complexity where Life, Intelligence, and perhaps other as yet undiscovered components play temporary roles. In this paper we provide formalization and a proposed partial proof for this hypothesis.     

Vicarious shame

We examined an account of vicarious shame that explains how people can experience a self-conscious emotion for the behaviour of another person. Two divergent processes have been put forward to explain how another's behaviour links to the self. The group-based emotion account explains vicarious shame in terms of an in-group member threatening one's social identity by behaving shamefully. The empathy account explains vicarious shame in terms of empathic perspective taking; people imagine themselves in another's shameful behaviour. In three studies using autobiographical recall and experimental inductions, we revealed that both processes can explain why vicarious shame arises in different situations, what variation can be observed in the experience of vicarious shame, and how all vicarious shame can be related to a threat to the self. Results are integrated in a functional account of shame.     

Measuring Collective Efficacy Among Children in Community-based Afterschool Programs: Exploring Pathways toward Prevention and Positive Youth Development

Collective efficacy refers to a perceived sense of connectedness and willingness to intervene among youth, and is a potential aspect of positive youth development (Larson in Am Psychol 55:170–183, 2000; Lerner et al. in Child Dev 71:11–20, 2000; Sampson et al. in Science 277:918–924, 1997). Theoretically, those who feel connected to a group that is empowered to positively influence the behavior of their peers may demonstrate fewer problem behaviors. Few studies, however, have measured the impact of youth perceptions of collective efficacy. As a relatively new child-related research topic, there is much to be learned. One contribution to the foundation of this research agenda begins by evaluating the reliability and validity of a measure of collective efficacy with elementary children attending community-based afterschool programs. This paper describes the internal consistency reliability and various indicators of construct and concurrent validity of the Collective Efficacy Among Children Scale. The measure was found to have high internal consistency reliability. Construct validity was tested using exploratory factor analyses of collective efficacy including the dimensions of willingness to intervene and cohesion found in previous research (Sampson et al. in Science 277:918–924, 1997). Concurrent validity assessed relations between the scale and other measures in theoretically congruent ways. Using Hierarchical Linear Models to account for children's nestedness in after-school programs, connectedness was found to be more related to emotional adjustment, particularly children’s prosocial attitudes (caring about others and sharing). Children’s perception of the willingness of the group to intervene was found to be related to less problem behavior, (i.e. smoking tobacco, drinking alcohol, vandalism, and stealing). The implications suggest that future research should further explore children’s collective efficacy, and ways to foster its development in youth-serving afterschool settings.     

‘Nachträglichkeit’: The intermediary of an unassimilated impression and experience

In this paper, Freud's recommendations regarding the timing of interventions are reviewed, especially the work of pointing out and interpreting resistance-phenomena. This is compared to recent developments in psychoanalytic technique. Interventions, their timing and effect are illustrated by clinical material from three psychoanalyses. The possibility of integrating the different recommendations is discussed. An overall experience is that the most demanding work is that of making resistance-phenomena observable for both parties in the analytic situation. It is demonstrated how this precondition can be developed through the analyst's experience of the interaction, and thus give the time for intervention.     

Shame in Sexual Minorities: Stigma,Internal Cognitions,and Counseling Considerations

Theorists, clinicians, and researchers have suggested that shame is a central concern in the lives of sexual minority individuals. Cognitive theorists believe that shame occurs when a person fails to achieve his or her standards, which are often based on social, cultural, and spiritual values. Although it is asserted that stigma causes shame among members of a sexual minority, the empirical evidence suggests that negative internal cognitions are partly responsible. By targeting negative beliefs, counselors can help sexual minorities reduce their sense of shame, particularly around issues related to sexual identity. The authors offer counseling strategies for reducing shame in sexual minority clients.     

Nie Wieder: Group‐Based Emotions for In‐Group Wrongdoing Affect Attitudes toward Unrelated Minorities

This article focuses on the effects of group‐based emotions for in‐group wrongdoing on attitudes towards seemingly unrelated groups. Two forms of shame are distinguished from one another and from guilt and linked to positive and negative attitudes towards an unrelated minority. In Study 1 (N = 203), Germans' feelings of moral shame—arising from the belief that the in‐group's Nazi past violates an important moral value—are associated with increased support for Turks living in Germany. Image shame—arising from a threatened social image—is associated with increased social distance. In Study 2 (N = 301), Britons' emotions regarding atrocities committed by in‐group members during the war in Iraq have similar links with attitudes towards Pakistani immigrants. We extend the findings of Study 1 by demonstrating that the effects are mediated by a sense of moral obligation and observed more strongly when the unrelated group is perceived as similar to the harmed group. Guilt was unrelated to any outcome variable across both studies. Theoretical and practical implications about the nature of group‐based emotions and their potential for affecting wider intergroup relations are discussed.     

Gentrification and Urban Children’s Well-Being: Tipping the Scales from Problems to Promise

Gentrification changes the neighborhood and family contexts in which children are socialized-for better and worse-yet little is known about its consequences for youth. This review, drawn from research in urban planning, sociology, and psychology, maps out mechanisms by which gentrification may impact children. We discuss indicators of gentrification and link neighborhood factors, including institutional resources and collective socialization, to family processes more proximally related to child development. Finally, we discuss implications for intervention and public policy recommendations that are intended to tip the scales toward better outcomes for low-income youth in gentrifying areas.     

Primary shame,mortal wound and tragic circularity: Some new reflections on shame and shame conflicts

Invited to contribute some thoughts on recent developments in psychoanalytic thinking about shame, the author starts off with Aristotle's prescient analysis of shame and then focuses on accumulating experiences in the psychoanalytic treatment of patients with severe neuroses, in particular the close relationship of severe traumatization and chronic states of shame, and how this is reflected in shelfdestructive repetitions. Reminiscent of what we know from tragedy and the tragic dimension of human existence, this repetition compulsion shows a built‐in circularity. These circular dynamics have at their core struggles with deep woundedness that can variably be conceived of as primary pain, primary shame and primary anxiety. Consequently, throughout the experiences with these patients goes the absoluteness both of their conscience and of their ideal, what we know as the “archaic superego:”     

Introduction: The role of shame in psychoanalytic theory and practice

Introducing three papers by Leon Wurmser, Claude Janin and John Steiner the author gives an overview of the development of the concept of shame in psychoanalytic theory and practice. Different aspects of the phenomenon of shame are being discussed including its relation to guilt, object relations and identity as well as the role of gaze when emerging from a psychic retreat.