Pushing Archetypal Representational Systems Further

We revived Jung’s Archetypes to characterize what we see as an emerging confluence of evolutionary, embodied, and ecological responses to traditional cognitive models of mental representation. We propose that all humans possess archetypal representational systems that are (a) computationally grounded in perception and action, (b) shaped by learning and culture, and (c) biologically prepared by our ancestral past. Because these functionally modular systems arose in tandem with—and in response to—our increasingly complex social world, one implication is that even the most abstract issues studied in cognitive science may be, at least in part, scaffolded on more ancient social and emotional calculi.     

Towards a multidisciplinary guideline religiousness,spirituality, and psychiatry: what do we need?

ABSTRACT

A multidisciplinary guideline on religion, spirituality (R/S), and psychiatry aims to address: (1) organising R/S consultation in mental health care, (2) categorising research findings, and (3) professionalism and education with respect to R/S. Contents are derived from brainstorm sessions with key participants in the field of R/S and psychiatry in the Netherlands, and from the position statements on R/S and psychiatry in the UK and by the World Psychiatric Association. The following chapters are proposed: (1) ethical and existential themes and R/S, (2) R/S in stages of mental health care practice, (3) R/S counselling, (4) collaboration, and (5) relationship to other guidelines. The core themes need verification by specialists in the field, nurses, therapists, counsellors, patient-practitioners, and psychiatrists. The author recommends to approach R/S in an easy way, to listen to matters of personal meaning, and to leave the task to others in case of a lack of affinity.     

Reflections on the WPA position statement on spirituality and religion

ABSTRACT

The WPA position statement on Spirituality and Religion in Psychiatry is a tremendous achievement. This is a field of research which has developed greatly in the last 25 years with increasing sophistication of methodology within the biomedical paradigm. However, I will argue that the reductionism necessary for quantitative scientific research flattens out the very particularity which makes the religions potent and active. There is a need to increase the use of qualitative research methods to give a fuller account of the health impact of the deep and rich lived experience within a faith community.     

Psychiatrists and community partners examine religion and spirituality

ABSTRACT

The commentary reflects on the definition of spirituality and religion and further implications for the practice of psychiatry. These include the possibilities to partner with spiritual and religious practitioners to support education and research, provide access to care for people with or at risk of mental ill health, and also consider how to the reduce the risks to the well-being of vulnerable people and families from some practices and settings. The World Psychiatric Association sees the possibilities for collaborating with its member societies and community partners including service users and family carers to develop resources on working with faith groups and spiritual healers in high- and low-income countries.     

The WPA position paper on spirituality and religion in psychiatry: a North American perspective

ABSTRACT

The WPA position statement is a clear challenge for psychiatrists to recognize how religion/spirituality (R/S) is relevant to their work. North American psychiatry has shown progress related to each principle articulated in the statement, especially in the areas of research and scholarship. However, most advances are yet to be widely implemented or coordinated, so that the statement offers valuable encouragement and direction in moving forward.     

Spirituality and religion in psychiatry: the impact of policy

ABSTRACT

Research and debate on the importance of spirituality and religion in psychiatry has led to a number of national and international policy initiatives, intended to clarify the boundaries of good practice and improve the way in which such matters are managed for the benefit of patients. Significant amongst these is the 2015 position statement of the World Psychiatric Association, the only such policy statement to date which has been internationally agreed. Preliminary evidence available suggests that this is having good effect in generating professional debate and further national policy initiatives in different countries. There is a need for further research on such policy initiatives to confirm whether or not they have the intended impact upon clinical practice and whether or not this in turn is beneficial for patients.     

Gender Differences in Victimization and the Relation to Personality Disorders in Forensic Psychiatry

Gender differences in victimization were retrospectively examined in 218 male and 218 female patients who have been admitted to one of four Dutch forensic psychiatric hospitals between 1984 and 2014. Case files were studied and variables relating to victimization and psychopathology were coded. It was found that the prevalence rates of victimization were higher among female patients than among male patients, both during childhood and adulthood. Childhood sexual abuse was found to be more prevalent among women than men, however, no differences were found for emotional and physical abuse or neglect during childhood. Women with a history of emotional or sexual abuse were significantly more often diagnosed with borderline personality disorder than women without childhood victimization. Men with a history of physical abuse were significantly more often diagnosed with antisocial personality disorder than men without childhood victimization. Clinical and policy implications of this study for forensic practice are discussed.     

Is a New Consciousness Emerging? Reflections on the Thought of Ibn ’Arabi and the Impact of an Integral Perspective

Every era embodies a perspective or worldview. In a time of profound change, what is the worldview that describes our current era? At the frontiers of the culture an integral way of thinking has started to form. An integral model looks to incorporate and embrace knowledge into a unified framework, and to cast a new light on the transformational processes that are at work both in human consciousness and in the culture. Evolutionary principles such as directionality and the ceaseless movement toward increasing complexity and wholeness have influenced not only science, but now also psychology, culture, and spirituality. As we look back at the stages of our development in history with an ever-sharper lens and contemplate our present and our future, we ask: is a new consciousness emerging as we transition to an increasingly inclusive and holistic worldview? This article reviews some of the ideas of thinkers such as Ken Wilber, Jean Gebser, Michael Murphy, Teilhard de Chardin, and Sri Aurobindo, and suggests further ways of advancing integral thought by reviewing the work of one of the greatest early integral thinkers, Sufi mystic and spiritual giant, Muhyiddin Ibn ‘Arabi, and his teachings on the Logos as a principle for emergence.     

BIBLICAL AND THEISTIC ARGUMENTS AGAINST THE EVOLUTIONARY ARGUMENT AGAINST NATURALISM

Alvin Plantinga's evolutionary argument against naturalism states that evolution cannot produce warranted beliefs. In contrast, according to Plantinga, Christian theism provides (I) properly functioning cognitive faculties in (II) an appropriate cognitive environment, in accordance with (III) a design plan aimed at producing true beliefs. But does theism fulfill criteria I–III? Judging from the Bible, God employs deceit in his relations with humanity, rendering our cognitive functions unreliable (I). Moreover, there is no reason to suppose that God's purpose would be to produce true beliefs in humans (III). Finally, from the theistic/religious perspective, it is impossible to tell whether observations have natural or supernatural causes, which undermines an appropriate cognitive environment (II). Reliable identification of deceit or miracles could alleviate these problems, but the theistic community has failed to resolve this issue. Dismissal of parts of the Bible, or attempts to find alternative interpretations, would collapse into skepticism or deism. Thus, Plantinga's problem of epistemic warrant backfires on theism.     

An exploratory analysis of the contexts and circumstances of filicide‐suicide in Chicago, 1965–1994

Filicide is the killing of a ward by a parent. Relative to many other types of homicide, filicide is an infrequent event. Filicide followed by the offender's suicide is less frequent still. The contexts and circumstances surrounding filicide‐suicide may nevertheless provide insight into parental psychology. Some research suggests, for example, that filicidal genetic parents are more likely to commit suicide than are filicidal stepparents. Five hypotheses are tested for this study, using a database that includes incident‐level information on over 22,000 homicides committed in Chicago during the years 1965–1994. Findings do not support the hypothesis of differential risk of suicide following filicide by genetic parents and stepparents. Previous work is replicated, indicating that: (1) filicides that include multiple victims are more likely to end in the offender's suicide than are filicides that include a single victim, (2) parents are more likely to commit suicide following a filicide of an older child than a filicide of a younger child, (3) older parents, relative to younger parents, are more likely to commit suicide following filicide, and that (4) fathers, relative to mothers, are more likely to commit suicide following filicide. Discussion suggests future directions for research that can inform our understanding of filicide and of filicide‐suicide. Aggr. Behav. 00:000–000, 2005. © 2005 Wiley‐Liss, Inc.