Exploring social exclusion: Where we are and where We're going

Humans naturally have an orientation toward forging social connections, and they suffer both physically and psychologically when denied those connections. Individuals can be denied a sense of social connection in various ways, sometimes via direct negative attention (e.g., rejection) or other times by complete inattention (e.g., ostracism). These diverse experiences can be considered types of social exclusion, broadly defined as being kept apart from others physically or emotionally. In this article, we provide a brief overview of the empirical literature on social exclusion. Then we highlight new areas of research that provide future opportunities to help the literature continue to mature and interface with other research areas, both within psychology and beyond.     

What is the Revised Fear Survey Schedule for Children measuring?

The Fear Survey Schedule for Children-Revised (FSSC-R) is a widely used self-report questionnaire that purports to measure the number of fears and the overall level of fearfulness in children. A number of studies have shown that the ten most common childhood fears can be found on the Danger and Death subscale of the FSSC-R, with upwards of 50% of children endorsing such fears. However, some researchers (e.g., H. McCathie & S.H. Spence, 1991; Behaviour Research and Therapy, 29, 495-502) have questioned the validity of these findings, suggesting that these items do not reflect actual childhood fears that children have or experience on a daily or regular basis. Rather, they suggest that children are responding to these fear items as if they were actually occurring to them in the here and now. The current study examined the occurrence of five Danger and Death fears from the FSSC-R (i.e., "Not being able to breathe", "Being hit by a car or truck", "Falling from high places", "Bombing attacks or being invaded", and "Fire or getting burned") in a sample of normal school children aged eight to 12 years (N=102). More specifically, we used three different methods to asses these fears: (1). prevalence as determined by the standard FSSC-R procedure, (2). prevalence as determined by a fear list procedure, and (3). actual occurrence or prevalence of these fears in the past week, as determined by a diary method. Results indicated that while these fears ranked high when using the standard FSSC-R procedure, they were considerably less common when using the fear list procedure, and had a low probability of actual occurrence on a daily basis, as well as possessing a short duration and low intensity. Implications for the assessment of fears and the use of self-report measures like the FSSC-R are briefly discussed.     

Prayer and the Soul: Dialogues that Heal

Prayer is more than a bowed head and folded hands. It is the deep longing that is expressed by mute bodies and by our souls, the center of being that connects us to God. Chaplains engage in dialogues that heal, as they risk the encounter with another—soul to soul—discerning the heart of another's concern to find the healing required.     

试论儒家的意义治疗思想

儒家学说中蕴涵着丰富的意义治疗思想。认为人要活得有意义,就必须成就自己的道德生命,成为具有道德的人;人只有通过自己的切身体验将外在的道德规范转化为一种道德信念,才能完成自己的道德使命,实践自己的道德人生;生与死一样,都是求"道"的工具和使命;而是否能够实现生命的意义、是否能够达到理想的人格,主要取决于其生命实践。     

Warren Zevon’s <Emphasis Type="Italic">The Wind</Emphasis> and Ecclesiastes: Searching for Meaning at the Threshold of Death

Telling one's story itself brings purpose to ones life, and it is an essential part of coming to grips with death. The book of Ecclesiastes and Warren Zevon’s album The Wind express the hope for social immortality rather than an actual afterlife. Both of them are suffused with a sense of death-awareness, although their location in time and place and the genre of their expressions are quite different. By looking closely at these texts, one is able to ascertain certain aspects of life review which are necessary for wholeness and completion. Hospice Chaplain CHRISTUS VNA Hospice and Palliative Care, 4415 Centerview, San Antonio, TX 78228, USA. Reverend Philip Browning Helsel is a hospice chaplain at CHRISTUS Hospice in San Antontio. He received his Master of Divinity from Princeton Theological Seminary and Clinical Pastoral Education units from Yuma Regional Medical Center in Yuma, AZ, and is an ordained minister in the Church of God (Anderson, IN). He has been a chaplain in psychiatric and general hospital settings. Past publications include articles in Pastoral Psychology and Presence, the Journal of Spiritual Directors International. He is working on a book about the life review process in literature and music, and applying for membership in the Association of Professional Chaplains.     

THE “DEATH OF THE EGO” IN EAST‐MEETS‐WEST SPIRITUALITY: DIVERSE VIEWS FROM PROMINENT AUTHORS

Eastern religions, such as Hinduism and Buddhism, have traditionally held to the view that in order for an individual to fully benefit from their practice it was important to lessen or eliminate one's individual desires. Such practice was sometimes referred to as the “death of the ego” in order to emphasize its importance. However, the relatively recent popularity of East‐meets‐West spirituality in Western consumer cultures tends to emphasize the acceptance and transformation of one's ego rather than its death. This essay discusses sociological changes that have shaped and contributed to the popularity of East‐meets‐West spirituality in Western culture that in turn have brought about a modification of the principle of ego death. The views of six Western authors and practitioners of East‐meets‐West spirituality on the importance of the principle of ego death are compared and contrasted. Theories related to the management of self‐identity in consumer society can partly explain the modification of traditional Eastern religious practices, such as ego death, in order that they become relevant and appealing to a society that increasingly reifies the concept of the self. The implication is that the excision of the concept of ego death from the practice of East‐meets‐West spirituality may affect its efficacy.     

Collusive induction in perverse relating: Perverse enactments and bastions as a camouflage for death anxiety

The author argues that one of the main functions of perverse relatedness is to induce the analyst into becoming the patient's unconscious accomplice in a “perverse pact” against the analytic work aimed at disavowing intolerable aspects of reality. The intense power of collusive induction in perverse relating leads the analyst to participate in transference‐countertransference enactments and to the crystallization of a silent and chronic unconscious collusion between the patient and analyst in the analytic field, stagnating the process (bastion; Baranger and Baranger). The author claims that analysis of perverse pathology should not be limited to interpretation of the patient's intrapsychic functioning but should also focus on the information obtained by the analyst through his participation in collusive enactments; the analyst should also take a “second look” at the analytic “field” to detect underlying bastions. The author reviews the main psychoanalytic contributions that have clarified the phenomenon of collusive induction in perverse relating and as an illustration, describes the analysis of a man with a perverse character; in this patient, one of the main functions of his perverse relatedness was to induce the analyst to become an accomplice in his disavowal of his terror of death. The author highlights the influence of death anxiety in the bastions that develop in the treatment of perverse patients.     

Whole Lives and Good Deaths

This article discusses two views associated with narrative conceptions of the self. The first view asserts that our whole life is reasonably regarded as a single unit of meaning. A prominent strand of the philosophical narrative account of the self is the representative of this view. The second view—which has currency beyond the confines of the philosophical narrative account—is that the meaning of a life story is dependent on what happens at the end of it. The article argues that the connection between these two views is more tentative than often supposed: philosophical narrativists that see life as a single unit of value and meaning nonetheless provide grounds for arguing that the end of life is not the best and may be a particularly bad time to approach and intervene in the matter of how well one's life as a whole has gone.     

THE OBJECT‐PRESERVING FUNCTION OF SADOMASOCHISM

The terms sadism, masochism, and sadomasochism seem to have become increasingly, if loosely, associated with aggression in psychoanalytic discourse. This is due in part to the fact that Freud's changing ideas generated confusion about the relative contributions of libido and aggression. The author reviews Freud's variable usage and offers a clinical vignette to illustrate the importance of noticing how sadomasochism may maintain a tie to the object by controlling it. The author offers a developmental speculation for the role reversibility typical of sadomasochistic manifestations. He closes with a comment on the role of sadomasochistic aims in adult sexual perversion.     

Demonizing ISIL and Defending Muslims: Australian Muslim Citizenship and Tony Abbott's “Death Cult” Rhetoric

In the lead-up to Australia committing military resources and personnel to the coalition opposing the Islamic State in the Levant (ISIL), Prime Minister Tony Abbott consistently categorized the al-Qaeda splinter group as a “death cult.” Examining Abbott's official rhetoric on ISIL and the threat it poses to Australia and the world, this article argues that his use of the term “death cult” reflects patterns in Western political demonology and demonizing enemies, namely, creating adversaries as monsters by highlighting the atrocities they commit in order to garner support for (often lethal) actions against them. In traditional political demonology, establishment representatives often target minority or marginal groups as these pariahs. However, in demonizing ISIL, Abbott deliberately made distinctions between it and its members and the majority of Muslims, including Australian Muslims, and utilized political demonology differently. In so doing, he affirmed this religious minority's status within the parameters of Australian citizenship. This is indeed commendable. However, Abbott rarely mentioned Muslims outside of references to terrorism. Despite the fact that Abbott acknowledges that only a comparative handful of Muslims are indeed violent, he has not yet fully engaged with the broader notions of Australian Muslims’ contributions to Australian society and their citizenship.