Future Contradictions

A common and much-explored thought is ?ukasiewicz's idea that the future is ‘indeterminate’—i.e., ‘gappy’ with respect to some claims—and that such indeterminacy bleeds back into the present in the form of gappy ‘future contingent’ claims. What is uncommon, and to my knowledge unexplored, is the dual idea of an overdeterminate future—one which is ‘glutty’ with respect to some claims. While the direct dual, with future gluts bleeding back into the present, is worth noting, my central aim is simply to sketch and briefly explore an alternative glutty-future view, one that is conservative—indeed, entirely classical—with respect to the present.

The structure of the paper runs as follows. §1 briefly sketches the target gap picture of an indeterminate future yielding gappy claims at the present. §2 presents the direct dual idea—a glut picture of an overdeterminate future yielding glutty claims at present. §3 sketches the central idea, a more interesting glut picture in which the future contains contradictory states but the present remains entirely classical. §4 contains a general defence of the idea, leaving it open as to whether the gappy-future view enjoys substantive virtues over the proposed glutty-future view of §3.     

Confidentiality protection in consulting with modern medicine following use of traditional medicine: perspectives of South African clients

This study explored the confidentiality values and needs of clients of traditional medicine practitioners who also consulted with modern medical care facilities. Participants were 12 clients of traditional healers who were also receiving modern medicine services (9 males; Sotho, Sepedi and Tswana speaking). The clients responded to an in-depth interview on their confidentiality values, needs and consultations with traditional and modern medicine, in the absence of a formal referral between the two systems. Data were thematically analysed using Tesch's (1990 Tesch, R. (1990). Qualitative Research: Analysis types and software tools. Bristol, PA: Falmer. [Google Scholar]) open coding method. Results indicated that clients valued their rights to confidentiality being respected by modern medicine and when also consulting with traditional healers. The clients also expressed concern about being ostracised by nurses for consulting traditional healers. Consultation confidentiality with regard to traditional medicine is important with traditionalist Africans.     

The im-possibility of secular critique: The future of religion's memory

The legacy of secular critique, with its Greek, Christian, Kantian, modernist traces, constitutes an aporetic law (or contradiction). That law is this: a critical legacy, if it is critical, can affirm and sustain itself only by trying to separate it from itself (from the very crisis that it is). The legacy or history of ‘religion’ is always a history of such critique. Such a legacy always anticipates critiquing itself, its memory (of whatever kind – racist, sexist, colonialist, nationalist). Such a legacy of critique is always a legacy of crisis. However, the crisis of such a legacy cannot be resolved, because critique, as kairos/krisis (critical/decisive moment), can admit of no resolution. Yet the (secular) history of religion, if it is ever historical, can only be a history of such aporetic critique. Such an aporetic critique will be the heritage of religion's im-possible ¹ ?1. I write the word impossible/impossibility with and without a hyphen. When I hyphenate im-possible, I do so to remain true to Derrida's use of it. The im-possible is irreducible to either possibility or impossibility. Sometimes Derrida also writes the word without hyphenating it, but he still implies such irreducibility. future. It is an im-possible future because it will always be a promise, a promise to separate it from itself, a promise that will remain always deferred, always to come. Today, the promise of this secular critique is (in) democracy with its sovereign ‘decisive’ politics. We can no longer simply critique the (future) legacy of religion, understood this way. To do so is to fulfil that legacy's own messianic wish. This is the aporetic limit of secular critique. To think at the limits of the legacy of the critique of religion is to think the very question of the (secular) history of ‘religion’ and its others, that is, ‘religions’.     

Chapter 8: “Always Green and Full of Sap”: Facilitating Wholeness in Aging

SUMMARY

Wholeness in aging is difficult to define, especially in the face of physical disability or catastrophic illness. How one meets the challenges of aging depends upon numerous physical, emotional, and spiritual factors. Rehabilitation may play an important role in restoring wholeness to those with physical disabilities. Likewise, a physical fitness program may lessen some of the effects of aging, helping the older person maintain a higher quality of life. The lived theologies of the older patients and their caregivers also interact, providing an important ground of connection in rediscovery of wholeness as well. Ultimately, our most important role as healthcare providers is to help our older patients regain and maintain this multidimensional wholeness even in times of physical challenge.     

Psychotherapy without the self–a Buddhist perspective,by Mark Epstein

This article seeks to explore how John Rolland's Family Systems Illness Model can be utilized by counselling psychologists working with individuals or families experiencing medical problems. Based on systemic theory the model provides a psychosocial typology of illness and examines how the demands of an illness over time can provide a number of hurdles to be overcome by the client and his/her family. Specific examples and techniques are described to illustrate how the application of the model can be used to guide the interventions employed in a counselling session. the model applies a biopsychosocial approach to health care, and the applicability of this within a British NHS healthcare setting is discussed with the conclusion that such an approach may be in its infancy in this country. Limitations and ideas for expansion of the model from chronic physical illness into spheres of mental health are discussed.     

Hispanic use of juramentos and Roman Catholic Priests as auxiliaries to abstaining from alcohol use/misuse

This self-administered mail survey study conducted along the US–Mexico border replicates and expands on research conducted in Florida regarding the prevalence of juramento use as an intervention technique for alcohol misuse. Juramentos are pledges to abstain from alcohol use for a time determined by the user. The pledge is usually to the Virgin of Guadalupe and is often done in the presence of a Roman Catholic Priest. As in Florida, the majority of Priests along the border reported they were familiar with the practice of juramentos and had already witnessed at least one. The majority of Priests who had done juramentos viewed them as effective. Since the vast majority of Priests indicated that they would begin or continue witnessing juramentos, this makes juramentos and Roman Catholic Priests a viable culturally sensitive aide for treatment among Hispanics, in particular those of Mexican descent.     

Positive psychology: Past,present, and (possible) future

A survey study and two experiments were done to test the hypothesis that social flow is more enjoyable than solitary flow. In the survey study it was found that recalled social flow experiences were rated more enjoyable than solitary flow experiences. In the first experiment when challenge and skill were the same across social and solitary conditions, social flow was reported to be more enjoyable than solitary flow. In the second experiment when the level of social interdependence was manipulated it was found that participants in highly interdependent teams reported more joy in flow than individuals performing less interdependently. In both experiments, people playing simple paddleball games reported and expressed more joy performing with others than alone. Taken together, the three investigations support the conclusion that doing it together is better than doing it alone. Solitary flow, while quite enjoyable, is not as enjoyable as social flow.     

Episodic future thinking: Linking neuropsychological performance with episodic detail in young and old adults

Episodic future thinking (EFT) has been linked with our ability to remember past events. However, its specific neurocognitive subprocesses have remained elusive. In Experiment 1, a study of healthy older adults was conducted to investigate the candidate subprocesses of EFT. Participants completed a standard EFT cue word task, two memory measures (Verbal Paired Associates I, Source Memory), and two measures of executive function (Trail Making Test, Tower Test). In Experiment 2, healthy young adults also completed an EFT task and neuropsychological measures. The link between neurocognitive measures and five characteristics of EFT was investigated. Specifically, it was found that Source Memory and Trail Making Test performance predicted the episodic specificity of future events in older but not younger adults. Replicating previous findings, older adults produced future events with greater semantic but fewer episodic details than did young adults. These results extend the data and emphasize the importance of the multiple subprocesses underlying EFT.     

Randomized Controlled Trial of Cognitive–Behavioral Group Therapy for Irritable Bowel Syndrome in a Medical Setting

Standard medical treatments have not been effective for irritable bowel syndrome (IBS) patients. Though individualized cognitive–behavior therapy is an empirically supported treatment option, cognitive–behavioral group therapy (CBGT) has yet to be established as an effective alternative in a randomized controlled trial. This study compared the efficacy of a 10-session CBGT with a home-based symptom monitoring with weekly telephone contact (SMTC) treatment for IBS, extending previous quasi-experimental research in this area. Twenty-eight refractory IBS patients, evaluated and referred by gastroenterologists using the Rome criteria, participated in the study. IBS symptoms, psychological functioning, and health-related quality of life were assessed pre- and posttreatment, and at 3-month follow-up. CBGT patients reported significantly more gastrointestinal (GI) symptom improvement than SMTC patients on posttreatment global measures and had significantly reduced daily diary pain scores at 3-month follow-up. Based on MANOVA, there was significant improvement in psychological distress and health-related quality of life for the CBGT patients in comparison to the SMTC patients. These improvements were also maintained at the 3-month follow-up. Reductions in GI symptoms, psychological distress, and improved health related quality of life may contribute to less behavioral avoidance, disability, and health care utilization in refractory IBS patients.     

Science and Religion: Getting Ready for the Future

I explore three challenges for the current dialogue between science and religion: the challenges from hermeneutics, feminisms, and postmodernisms. Hermeneutics, defined as the practice and theory of interpretation and understanding, not only deals with questions of interpreting texts and data but also examines the role and use of language in religion and in science, but it should not stop there. Results of the post‐Kuhnian discussion are used to exemplify a wider range of hermeneutical issues, such as the ideological potential of scientific concepts, the dynamics of interdisciplinarity, and the significance of the socioeconomic situatedness of science and religion. Feminist research analyzes the consequences of the interplay of masculine, feminine, and gender typologies in religion and science. Examples from the history of science as well as current scientific conceptualizations indicate that beliefs in the inferiority of woman form part of our inherited scientific, religious, and metaphysical framework. It is argued that postmodernism in its most constructive form shares the best fruits of modernity, especially of the Enlightenment, while avoiding some of its most serious mistakes. In conclusion, reflecting on the three publics engaged in the dialogue between science and religion—academe, religious communities, and societies—I offer constructive suggestions and critical observations concerning the future of this dialogue.