Jung's understanding of schizophrenia: is it still relevant in the ‘era of the brain’?

Jung was highly committed to grasping the meaning of psychotic thinking, and left behind precious insights to treatment scattered through his works written between 1906 and 1958. The tendency of today's psychiatry is to attribute the psychotic process to alteration in the brain's anatomy, biochemistry and electrophysiology, thus exempting the subject, i.e. the afflicted person, from responsibility for attachment to reality and their sanity. Jung understood schizophrenia as an ‘abaissement du niveau mental’, a similar phenomenon to the one encountered in dreams, and caused by a peculiar ‘faiblesse de la volonté’. He contested that complexes in schizophrenia, in contrast with neurotic disorders, are disconnected and can either never reintegrate to the psychic totality or can only join together in remission ‘like a mirror broke into splinters’ (Jung 1939 , para. 507). Accordingly, a person who does not fight for the supremacy of ego consciousness and has let themself be swayed by the intrusion of alien contents arising from the unconscious (even to the point of becoming fascinated by regression) is exposed to the danger of schizophrenia. The contemporary relevance of these notions and their necessity in understanding the psychotic process in the light of modern scientific findings are discussed.     

ENTHEOGENS IN A RELIGIOUS CONTEXT: THE CASE OF THE SANTO DAIME RELIGIOUS TRADITION

This essay first draws upon the work of William James and others to propose a nonphysicalistic understanding of the relationship between the brain and consciousness in order to articulate a philosophical perspective that can understand entheogenic visionary/mystical experiences as something other than hallucinations. It then focuses on the Santo Daime tradition, a religious movement that began in Brazil in the early part of the twentieth century, to provide an example of the personal and social ramifications of taking an entheogen (ayahuasca) within a disciplined religious context. The essay claims that the Santo Daime is one example of a contemporary mystery school; gives a brief history of the development of this religion; discusses the key theological assumptions of this movement; investigates the important role played by visionary/mystical experiences within this religion; underscores the centrality of healing and spiritual transformation for members of this tradition; and ends with an examination of the crucial significance of spiritual discipline within this entheogenically based religion.     

Pan-Islamism in Afghanistan in the Early Twentieth Century: From Political Discourse to Government Policy, 1906–22

The idea of pan-Islamism in Afghanistan emerged after the foundation of the Constitutional Party in the early 1900s. The party was an underground organization which had cells in an educational institution, the royal court and among the foreign group (Indians) employed in government departments. Pan-Islamism served to unite various political forces toward certain political and cultural goals. After the accession of Amanullah to the throne in 1919, pan-Islamism became a state policy. It served as the key to the government's foreign policy, especially towards the two imperial powers in the region, Britain and Russia. Amanullah used it as a means to fulfil his political expansionist ambitions. This article examines what pan-Islamism meant to the Constitutional Party and to King Amanullah, the reasons behind their approaches, and the political context that made pan-Islamism the most appealing ideological and political strategy for them. The article also explores the means the party and Amanullah used to propagate pan-Islamism.     

THE PHYSICALIZED MIND AND THE GUT‐BRAIN AXIS: TAKING MENTAL HEALTH OUT OF OUR HEADS

As it becomes increasingly plausible that the mind–brain is explicable in naturalistic terms, science‐and‐religion scholars have the opportunity to engage creatively and proactively with facets of brain‐related research that better inform our understanding of human well‐being. That is, once mental health is recognized as being a whole‐body phenomenon, exciting theological conversations can take place. One fascinating area of research involves the “gut–brain axis,” or the interactive relationship between the microbiome in the gastrointestinal tract (i.e., gut bacteria), the central nervous system, and mental health. A growing body of literature explores the immensely significant interactions between the gut microbiome and mental health issues involving depression, anxiety, gene expression, and stress responses. One's mental health does not occur in a disembodied state, but in a complex physical environment that is strongly influenced by environmental factors, many of which we can control. This article argues that science‐and‐religion can welcome scientific research in this area, creatively incorporating such insights into a theology of mental health and physical well‐being.     

Inference and the taking condition

It has recently been argued that inference essentially involves the thinker taking his premises to support his conclusion and drawing his conclusion because of this fact. However, this Taking Condition has also been criticized: If taking is interpreted as believing, it seems to lead to a vicious regress and to overintellectualize the act of inferring. In this paper, I examine and reject various attempts to salvage the Taking Condition, either by interpreting inferring as a kind of rule‐following, or by finding an innocuous role for the taking‐belief. Finally, I propose an alternative account of taking, according to which it is not a separate belief, but rather an aspect of the attitude of believing: Believing that p implies not only taking p to be true and taking oneself to believe that p, but also taking one's reasons q to support p, when the belief in question is held on account of an inference.     

A Brief Argument For Consciousness Without Access

This paper proposes a new argument in favour of the claim that phenomenal consciousness overflows – that is, has a far higher capacity than – cognitive access. It shows that opponents of overflow implicate a necessary role for visual imagery in the change detection paradigm. However, empirical evidence suggests that there is no correlation between visual imagery abilities and performance in this paradigm. Since the use of imagery is not implicated in the performance strategy of subjects, we find a new argument for consciousness without access.     

Enhancing Critical Consciousness Through a Cross‐Cultural Immersion Experience in South Africa

Using phenomenological approaches, the author explored the meanings and essences of a cross‐cultural immersion experience in South Africa among counseling master's‐level students. Five core themes—the meaning of being American, sociopolitical awareness, engagement with South Africans and their communities, appreciation of life, and commitment to change—characterized the development of critical consciousness (Freire, 1973 , 2000 ). Findings support positive influences of cross‐cultural immersion as an experiential pedagogical method for multicultural development. Usando enfoques fenomenológicos, se exploraron los significados y esencias de una experiencia de inmersión transcultural en Sudáfrica entre estudiantes de nivel máster en consejería. Cinco temas centrales (el significado de ser estadounidense, la conciencia sociopolítica, la interacción con individuos sudafricanos y sus comunidades, la valoración de la vida y el compromiso con el cambio) caracterizaron el desarrollo de la conciencia crítica (Freire, 1973 , 2000 ). Los hallazgos confirman influencias positivas de la inmersión transcultural como un método pedagógico basado en la experiencia para el desarrollo multicultural.     

The Medium Shapes the Message: McLuhan and Grice Revisited in Race Talk Online

Compared with the wealth of research accumulated on face‐to‐face social interactions, relatively little research has examined race talk within anonymous Web 2.0 mediums. We investigated online threaded comments on YouTube video clips of two race‐related incidents involving New Zealand television presenter Paul Henry. Through thematic content analysis, thematic analysis, and discourse analysis, it was found that characteristics unique to Web 2.0 were associated with the appearance of old‐fashioned racism and high‐levels of obscenity (together with modern racism/symbolic racism). The hyper‐low context of communication led to interpretive ambiguity; conversation sequences failed to follow Gricean maxims for cooperative communication, with most comments attracting no replies and the modal sequence being two turns. There was almost never resolution to a disagreement online: rather there was points‐scoring against opposing opinions and a tangential style of dialogue influenced by the asynchronous and anonymous nature of communication. The YouTube medium shaped but did not determine the message, as obscenity and racist content in the target video from the eliciting public figure influenced the subsequent degree of obscenity and hostility in the responses. A third corpus that examined responses to our own research on race talk presented on a news website (stuff.co.nz) underlined this point by engendering a dramatically different response to the same subject, retaining the tangential style of communication, but with little to no obscenity. A framework to understand race talk as a function of both medium and context effects is proposed. Copyright © 2014 John Wiley & Sons, Ltd.     

Balancing awareness: Vestibular signals modulate visual consciousness in the absence of awareness

The processing of visual and vestibular information is crucial for perceiving self-motion. Visual cues, such as optic flow, have been shown to induce and alter vestibular percepts, yet the role of vestibular information in shaping visual awareness remains unclear. Here we investigated if vestibular signals influence the access to awareness of invisible visual signals. Using natural vestibular stimulation (passive yaw rotations) on a vestibular self-motion platform, and optic flow masked through continuous flash suppression (CFS) we tested if congruent visual–vestibular information would break interocular suppression more rapidly than incongruent information. We found that when the unseen optic flow was congruent with the vestibular signals perceptual suppression as quantified with the CFS paradigm was broken more rapidly than when it was incongruent. We argue that vestibular signals impact the formation of visual awareness through enhanced access to awareness for congruent multisensory stimulation.