Selfhood triumvirate: From phenomenology to brain activity and back again

Recently, a three-dimensional construct model for complex experiential Selfhood has been proposed (Fingelkurts, Fingelkurts, & Kallio-Tamminen, 2016b,c). According to this model, three specific subnets (or modules) of the brain self-referential network (SRN) are responsible for the manifestation of three aspects/features of the subjective sense of Selfhood. Follow up multiple studies established a tight relation between alterations in the functional integrity of the triad of SRN modules and related to them three aspects/features of the sense of self; however, the causality of this relation is yet to be shown. In this article we approached the question of causality by exploring functional integrity within the three SRN modules that are thought to underlie the three phenomenal components of Selfhood while these components were manipulated mentally by experienced meditators in a controlled and independent manner. Participants were requested, in a block-randomised manner, to mentally induce states representing either increased (up-regulation) or decreased (down-regulation) sense of (a) witnessing agency (“Self”), or (b) body representational-emotional agency (“Me”), or (c) reflective/narrative agency (“I”), while their brain activity was recorded by an electroencephalogram (EEG). This EEG-data was complemented by first-person phenomenological reports and standardised questionnaires which focused on subjective contents of three aspects of Selfhood. The results of the study strengthen the case for a direct causative relationship between three phenomenological aspects of Selfhood and related to them three modules of the brain SRN. Furthermore, the putative integrative model of the dynamic interrelations among three modules of the SRN has been proposed.     

A House of Living Stones

This report to the 6th Assembly of the World Council of Churches (WCC) in Vancouver in 1983 describes the church as a “House of Living Stones,” based on the First Letter of Peter. The ecumenical movement is the means by which the churches that form the house, the oikos of God, are seeking to live and witness before all peoples. The image of the house of living stones is a reminder that only as the churches relate to each other as living stones will they discover new realities about their essential calling to be the church, the house of the triune God, as a fellowship of confessing, learning, participating, sharing, healing, reconciliation, unity, and expectancy to the glory of God.     

Eugene Carson Blake: Renewal in Church and Society

This article reviews the ecumenical involvement of Eugene Carson Blake, the second general secretary of the World Council of Churches (WCC) from 1966 to 1972, focusing on the support for the US civil rights movement and rejection of racism that he brought with him to the WCC. It also examines his role at the WCC's 4th Assembly, in Uppsala, which is often seen as a turning point in ecumenical history.     

The Ecumenical Movement and 1968

The year 1968 is remembered as a turning point in ecumenical history: the 4th Assembly of the World Council of Churches (WCC) in Uppsala appeared to mark the end of the era of early ecumenism and the beginning of a new era. This article questions this understanding of “Uppsala” and examines the reasons for such a mythologization of the assembly through analyzing its themes and conflicts in a twofold way. First, the analysis shows the connection between the students' revolts of 1968 and the assembly. Second, the article draws on the assembly's main theme, “Behold, I make all things new,” and the key aspects of ecumenical renewal discussed at the assembly: the new relationship between the WCC and the Roman Catholic Church, the WCC's commitment to development issues, liberation from racism, and the churches' role in political conflicts. While these themes became a symbol for identifying the assembly with a groundbreaking ecumenical change, the article argues that this change had already begun in the early 1960s, and that the assembly at Uppsala was more the medial and visible expression of this continuing ecumenical turbulence than its source.     

Konrad Raiser: The Challenge of Transformation

This article discusses the role played by Konrad Raiser in the World Council of Churches (WCC), from 1969, when he joined the staff as a study secretary, to his time as general secretary from 1993 to 2003, and especially his role in the conciliar process for Justice, Peace, and the Integrity of Creation. As general secretary, Raiser played a key role in supporting and encouraging the churches' witness for peace and nonviolence, strengthening the fellowship of churches within the WCC through the process to develop a “Common Understanding and Vision” and the Special Commission on Orthodox Participation in the WCC.     

Scaffolding a community of competent practitioners: positioning and agency in a training program for narrative counseling

This article explores the scaffolding of learning experiences in a postgraduate program in New Zealand that offers training in narrative counseling. The authors draw on positioning theory to identify student shifts in learning, and in agency, that help build an increasingly skilled and peer-generated context for learning. We describe a selection of exercises and one key assignment, introduced in the course in a particular order, that we believe enable students to step into positions of agency which ultimately allow a competent community of learner-practitioners to emerge. We also describe a dance of positioning for ourselves as teachers in this program. We suggest that, at any given time, our own positioning is tied up with possibilities for student positioning. Acknowledging relationships of power in classrooms, we explore ways to align poststructuralist counseling practices and the teaching of these practices.     

Scaling an Islamic Work Ethic

Abstract

The purpose of this research was to construct scales to measure the Islamic work ethic and individualism and to provide evidence of these scales' reliability and validity. Three steps were involved: a literature search to develop statements pertaining to the Islamic work ethic and individualism; screening of the initial statements by Islamic experts; and actual administration of the refined statements to a sample of 150 Arab students. The results of a reliability test and correlation analysis indicated that both scales were reliable and that the Islamic Work Ethic Scale was positively and significantly correlated with the Individualism Scale.     

Positioning the Dark Triad in the interpersonal circumplex: The friendly-dominant narcissist,hostile-submissive Machiavellian,and hostile-dominant psychopath?

People scoring high on the Dark Triad traits narcissism, Machiavellianism, and psychopathy are believed to get ahead without getting along. The current work positions the Dark Triad into the interpersonal circumplex around Agency/Communion. Two studies (Ns = 184, 186) with self- and peer-ratings indicated that narcissism was inclined towards friendly-dominant, Machiavellianism towards hostile-submissive, and psychopathy towards hostile-dominant when using multiple regressions. The unique location of each Dark Triad member in the interpersonal circumplex is discussed.     

Love and Power,and the Development of the Brain,Mind, and Agency

In drawing on my own research and collaborative work with Karl Pribram, I show that love (affective attachment) and power (social control) play a central role in psychosocial evolution. When these relations are coupled in a self-regulating system of cooperative interactions, brain growth is stimulated, mind and agency develop, and stable forms of collective social organization are generated. Focusing on the endogenous dynamics of social collectives, the article is organized in four parts. (A "social collective" is defined as a durable arrangement of relations among two or more individuals that is distinguished by shared membership and collaboration in relation to a common function or goal.) Part I summarizes evidence from developmental neuropsychology and social science to show that stable psychosocial organization, across the human life span, is associated with social interaction organized along two dimensions. One dimension involves love, positive affective attachment, and the second involves power, social regulation of the aroused affective energy. Part II draws on Piaget's theory of cooperation and Bradley and Pribrams' theory of communication to describe how mind and agency are generated, and how stable organization is produced, respectively, from the relations involved in the arousal and regulation of affective energy. Combining elements of the two theories, Part III presents a sketch of a holographic model of collective organization in which goal-directed behavior is generated by a feed-forward process involving imaging and information processing of interaction along the two dimensions. Part IV shows how the model accounts for the emergence of human agency within the context of a more general evolutionary theory, such as Laszlo's. The article concludes with a discussion of my approach for building a "fully human theory of evolution."