A Brief History of Jungian Splits in the United Kingdom

The institutionalizing of analytical psychology in the United Kingdom has its origins in the Analytical Psychology Club founded on 15 September 1922. It became increasingly apparent that professionalization of the Jungian movement was essential and this led to the formation of the Society of Analytical Psychology in 1946. This was followed in 1951 by the founding of the British Association of Psychotherapists. The Association of Jungian Analysts split off from the Society of Analytical Psychology in 1975–6, and this was followed in 1982 by the split between the Association of Jungian Analysts and the Independent Group of Analytical Psychologists. The Berlin Congress of 1986 saw the beginnings of a liaison body for the four London societies, which came to be called the Umbrella Group. This has organized joint conferences and workshops, but the split in 1992 between the United Kingdom Council for Psychotherapy and the British Confederation of Psychotherapists has posed a new threat to the growing harmony between the London societies. In the face of this threat, the Umbrella Group has not been able to articulate a common policy and strategy about the Jungian presence in the United Kingdom.     

The Idea of Creation and the Theory of Autopoietic Processes

Systems theory is proposed as a major resource for reconceptualizing a Christian theology of creation. Section I outlines the principles of the theory of autopoietic systems and discusses in particular Manfred Eigen's and Stuart Kauffman's differing views of the emergence of life. Section II shows how biblical texts conceive of God's "blessing" as a divine installment and reshaping of spatio-temporal fields for creaturely self-productivity. On this double basis, Section III undertakes a constructive attempt to formulate a theology of self-productivity within a Trinitarian framework. The unity of divine self-consistency and capacity for self-relativization is seen as the clue for understanding how God not only sustains the world in general but also influences particular processes by changing the overall probability pattern of evolving systems.     

Essential anxiety: COVID-19 in analytic practice

This paper explores the impact of the COVID-19 pandemic on my relationship with analysands and my inner world. I reflect on the role of the archetypal Self during times of existential anxiety that may lead to an experience of ‘essential anxiety’. This term refers to a meeting by a fearful ego with an inward recognition of the Self, when faced with threat. The efforts to curb the spread of the pandemic changed our ways of life, while the virus itself threatened our existence in debilitating or outright destructive ways. But what also came into view, in sessions of analysis and supervision, was the creative instinct, and a celebration of life. The soul-to-soul relationship, and the connection with images of the archetypal Self, made the experience of existential anxiety at times an essential experience that facilitated psychological growth. I discuss some advantages of on-line Jungian analysis where, despite distance and partial view, the body still serves as container to hold important psychological material, conferring a sense of wholeness for analyst and analysand. The COVID-19 crisis is terrible and terrifying but it also provides an opportunity for self-regulation and individuation.     

Who should be on the $10 and $20 bills? Preferences based on gender,sexism, race,racism, political affiliation,and political ideology

In June 2015, the U.S. Department of the Treasury announced that a woman would replace Hamilton on the $10 bill. In April 2016, it announced that Harriet Tubman would replace Andrew Jackson on the $20 bill, instead. After each announcement, we surveyed nationally representative samples of American adults and asked them what they thought of these proposed changes for the $10 bill (Study 1, N = 209) and the $20 bill (Study 2, N = 208). Predictors of currency preferences were gender, race, political affiliation and their respective prejudices and biases—sexism, racism, and political ideology. On the basis of social identity, system justification, and social dominance theories we predicted that privileged groups (i.e., males, Whites) and groups who desire to maintain the status quo (i.e., Republicans, conservatives, sexist and racist individuals) would prefer to leave Hamilton on the $10 bill and Jackson on the $20 bill. Results were consistent with these predictions: Overall, we found that under‐represented groups and more liberal individuals support the proposals from the U.S. Department of the Treasury. These findings suggest a bill of money is not just a piece of paper. The person depicted on U.S. currency can be perceived as an in‐group or out‐group member and this can affect judgements in line with relevant social psychological theories.     

The Melancholy Boy and the Religion of Humor: The Case of S. S. Adams

Drawing on earlier writings (Capps, Men, religion, and melancholia: James, Otto, Jung, and Erikson, 1997, 2004) in which I argue that male melancholia has its origins in the boy’s emotional separation from his mother at age 3–5 years old, and that the three main forms of male religion—honor, hope, and humor—are responses to this loss, I focus in this article on S. S. Adams, the inventor of several practical jokes, as an illustration of the religion of humor. I suggest that Adams, son of Danish immigrants, coped with his melancholia through the invention of practical jokes, including the Dribble Glass, the Razzberry Cushion, and the Joy Buzzer. I contend that these inventions have similar iconic value in the religion of male melancholia to the prayer cards, rosary beads, and votive candles of traditional Christianity. I also propose that the S. S. Adams Factory in Neptune, NJ, USA may be viewed as a pilgrimage site for devotees of male melancholic religion.     

A qualitative exploratory study on gender identity and the health risks and barriers to care for transgender women living in a U.S.–Mexico border city

This exploratory, qualitative study examined the health risks and barriers to care for transgender women who live in a U.S.–Mexico border city. Individual in-depth interviews were conducted with 13 self-identified transgender women in El Paso, Texas, seven of whom identified as Latina. The interviews were recorded, transcribed, and coded for analysis of emerging themes, using the qualitative analysis software Atlas.ti (v.7.0). The themes that emerged are (1) self-acceptance of transgender identity; (2) acceptance of transgender identity within social networks; and (3) health risks, including body modifications and barriers to health care. The findings reveal phases of self-acceptance of transgender identity, a high level of health risks, scarce health services resources, and low levels of acceptance from family, friends, and partners. This study provides an important contribution to the health disparities literature on gender identity and health risks and the needs of transgender women, particularly in a U.S.–Mexico border context.     

Religious Representation and Animal Welfare in the U.S. Senate

Does religion affect legislative behavior among U.S. senators? Scholars have established this relationship on issues closely associated with evangelical Christianity, but it is unclear how far the relationship extends. Focusing on animal welfare, this article tests the theory of personal representation and provides an expansion of the religion and legislative behavior literature. Humane Society scores (2005–2014) are regressed on senator religion, party, sex, and several constituency factors. The analysis demonstrates that religion shapes animal welfare activity. Relative to mainline Protestant senators, Mormon senators are less supportive of animal welfare, while Catholics, Jews, and black Protestants are more supportive. Some of this is due to senator religion, but it is also a reflection of state‐level factors, including state ideology and religious constituencies.     

TRUTH AS AN EPISTEMIC IDEAL

Several philosophers—including C. S. Peirce, William James, Hilary Putnam and Crispin Wright—have proposed various versions of the notion that truth is an epistemic ideal. More specifically, they have held that a proposition is true if and only if it can be fixedly warranted by human inquirers, given certain ideal epistemic conditions. This paper offers a general critique of that idea, modeling conceptions of ideality and fixed warrant within the semantics that Kripke developed for intuitionistic logic. It is shown that each of the two plausible notions of fixed warrant faces difficulties and that, moreover, “truth” defined in terms of either of them is distressingly dependent upon one’s conception of idealized inquiry and perhaps also upon one’s standards of warrant.