Unholy Alliances: Religion, Science, and Environment

Christianity's relationship with the environment is considered. From the seventeenth century, Christianity contributed to the legitimization of scientific developments that had injurious consequences for the environment. These developments were secularizing; hence the ecological crisis participates in the broader problems of secularization. Under secular hegemony, the normative model of the person as atomistic individual is integral to the problem itself as well as bereft of the spiritual resources to challenge abusive attitudes that profane God's creation. This paper proposes that responses to the ecological situation should be sought in a richer understanding of the human being: an anthropology that is not only part of the Christian legacy but also offered by contemporary sociobiology.     

零与形而上学——从数学、佛学、道学到现象学的有无之思

With the help of the natural history of “zero,” and the use of “zero” as a starting point, one may consider two types of metaphysics. On the one hand, the epistemological metaphysics, based on the perceptual/rational dichotomy, is related to the zero as a vacancy between numbers. On the other hand, the genetic metaphysics, based on the dichotomy of source-evolution (or origin and derivate), has much to do with the zero as a number between negative and positive numbers. In this respect, zero represents the horizon of metaphysics: we can forever approach it, but we cannot ultimately arrive at it. Though serving as the point of convergence and divergence for all relationships, zero has no definable content of its own. Such is the essence of zero, and of metaphysics as well. Translated by Chen Zhengzhi from Tongji Daxue Xuebao (Shehui Kexue Ban) 同济大学学报 (社会科学版) (Tongji University Journal, Social Sciences Edition), 2006, (1): 1–6.     

Judeo-Christian Clergy and Personal Crisis: Religion,Posttraumatic Growth and Well Being

This study investigated the psychological impact of personal traumatic events in a sample of 30 Judeo-Christian clergy. Use of religion-based coping strategies following a difficult life event was expected to facilitate posttraumatic growth, and posttraumatic growth was, in turn, expected to result in greater current well being. Both predictions were supported. In addition, higher levels of rumination soon after the event were associated with greater posttraumatic growth. The results indicated that clergy benefited from both positive and negative styles of religious coping, and that posttraumatic growth was not associated with greater well being for this sample. Deborah Proffitt, M.A., is in private practice in Charlotte, North Carolina. Arnie Cann, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A social psychologist, he is involved in research on posttraumatic growth and interpersonal relationships. Lawrence G. Calhoun, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A clinical psychologist, he has studied posttraumatic growth and responses to crises. Richard G. Tedeschi, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A clinical psychologist, he has studied posttraumatic growth and bereavement issues.     

Aboriginal Practitioners Offer Culturally Safe and Responsive CBT: Response to Commentaries

We appreciate the valuable commentaries that have been provided for our paper “Can CBT be effective for Aboriginal Australians? Perspectives of Aboriginal practitioners trained in CBT.” The international authors identify how CBT, with adaptations by culturally responsive practitioners can be of value for non‐Western and Indigenous peoples. The commentary by Australian psychologists Dudgeon and Kelly questions the value of CBT for Indigenous Australians, terming it a “Western therapy” that is “culturally unresponsive” and “culturally blind.” They also critique the methodology of the study. We argue that CBT can be adapted by culturally competent practitioners to be culturally safe in Australia, as elsewhere. Cultural safety is mostly a function of the therapist, not the therapy. In the Bennett‐Levy et al. (2014) study, CBT was delivered in a culturally responsive way by Aboriginal counsellors within their own communities. CBT is a particularly adaptable and versatile therapy, and embodies principles of empowerment and self‐determination that are central to Indigenous social and emotional well‐being. We are concerned that CBT, which has strong empirical support and has been adapted elsewhere for a range of cultures, including Indigenous cultures, may be being denied to Indigenous Australian clients. There is considerable opportunity to evaluate the effectiveness and versatility of CBT, and variations of its mode of delivery, for all Australians.     

Profiles of psychological well‐being in a sample of Australian university students

The present study identified psychological well‐being profiles in a sample of Australian university students (N = 207, Mean age = 30.16 years; SD = 11.90). Respondents completed two measures: Ryff's (1989) Psychological Well‐Being (PWB) scale and Lovibond and Lovibond's (2002) Depression, Anxiety and Stress Scales‐21 (DASS‐21) assessing their levels of PWB and depression. Latent profile analysis was applied to six indices of positive functioning derived from PWB scale: self‐acceptance, purpose in life, environmental mastery, positive relations with others, personal growth and autonomy. An optimal 5‐profile solution, reflecting significant incremental shifts from very low to very high PWB, was interpreted. As predicted, profile membership distinguished participants on depression. Importantly, profiles indicating moderate to very high PWB, particularly with the presence of above average autonomy, reported significantly lower levels of depression. Our results suggest prevention of, and treatment efficacy for, mental health problems may be improved by incorporating strategies that address positive functioning attributes, particularly associated with a sense of autonomy.     

The good,the bad (and the ugly): The role of curiosity in subjective well‐being and risky behaviors among adolescents

Previous studies have shown that enhanced trait curiosity has positive influence on well‐being. It remains an open question, however, whether curiosity has any detrimental effects on behavioral outcomes in adolescence. The main aim of this research was to investigate the role of trait curiosity in the prediction of risky behavior engagement and subjective well‐being (SWB) among adolescents. A total of 371 Serbian adolescents (mean age 15.5, SD = 0.57) participated in the 5‐month follow up study. The results showed that the embracing component of curiosity (but not stretching) predicted risky behavior engagement, while the stretching component of curiosity (but not embracing) predicted positive affect. In addition, neither embracing nor stretching was a significant predictor of negative affect and life satisfaction. The results of this study call into question the conceptualization of curiosity as a completely positive emotional‐motivational system, and suggest that curiosity can contribute to negative outcomes in adolescence.     

THE ANALYST'S WAY OF BEING: RECOGNIZING SEPARABLE SUBJECTIVITIES AND THE PENDULUM'S SWING

Whether the analyst finds the patient's emerging transference affectively tolerable or intolerable plays an important role in the analytic couple's negotiation of the configuration that the transference‐countertransference relationship ultimately assumes. If the analyst is deeply repelled by transference‐related roles to which he is assigned, patient‐ascribed attributions, or projection‐drenched interactions, he may react in violent protest, engaging in enactments that say more about his separable subjectivity than about the intersubjective situation. While there has been a recent trend to view enactments as a crucial aspect of psychoanalytic technique, this trend risks overlooking the way in which the analyst's way of being comes into play in the treatment.     

Religion and Subjective Well‐Being Across Religious Traditions: Evidence from 1.3 Million Americans

I examine the relationship between religious service attendance and two domains (cognitive and affective) of subjective well‐being using Gallup Daily Poll data, which has a sample size over 1.3 million. I find that religious attendance is positively associated with both domains of subjective well‐being in all religious traditions examined, including non‐Christian traditions and “religious nones.” The strength of the association varies significantly across the traditions: stronger among Christian groups—particularly among the groups that are, on average, more observant—than among non‐Christian religions or “religious nones.” The stronger association among the observant groups is partly due to the lower level of well‐being among nonattendees in those groups than nonattendees in less observant groups. I also find that the association is stronger among individuals who consider religion an important part of life than among those who do not. Finally, my findings suggest that religious service attendance is equally strongly related to both domains of subjective well‐being.