Spiritual,Religious, Nonspiritual,and Nonreligious Narratives in Marginalized Older Adults: A Typology of Coping Styles

SUMMARY

Narrative therapy is an important tool in the phenomenological framing of life events with older clients. Seventy-nine older adults who lived independently in four subsidized high-rise housing facilities in Chicago were interviewed in a research project about managing life challenges. Cases represent four types in a spiritual-religious typology: religious and spiritual, religious only, spiritual only, and neither religious nor spiritual (Zinnbauer, 1997). This article explores how older adults managed adversity and maintained a sense of self-efficacy. Findings indicate that older adults use many references to religion and spirituality in their narratives, either embracing these domains or defining themselves in contrast to them. Narrative therapy suggests that the implications of religious and spiritual resources addressed in client stories may reinforce coping capacity and promote aging well.     

‘Wholeness,Dignity and the Ageing Self’: A Conversation Between Philosophy and Theology

SUMMARY

Winifred Wing Han Lamb: My philosophical interest straddles the areas of education, religion and theology. As a teacher involved in school philosophy programs, I have also been interested in the philosophy of childhood and particularly in the recurring notion of the ‘whole child’ in education. In considering what ‘wholeness’ could mean for children's education, I have also been led to consider what meaning it holds for the self through the ‘changing scenes’ of life, especially in the face of the challenges of ageing.

The notion of ‘wholeness’ holds an intuitive appeal and invites articulation of the deep truths of our faith with respect to persons in all ‘sorts and conditions.’ In section one of this chapter, I attempt that articulation. But this conversation needs to be complementary. Our chapter is the beginning of a dialogue between philosophy and theology in which both affirm the ageing self in the light of the human search for wholeness and dignity.

Heather Thomson: My theological research into humanity as an image of God led me to inquire about the way in which we could speak meaningfully of ageing and dying in terms of imaging God. This challenged how God-likeness was to be understood in relation to glory, honour and power, terms associated with imaging God and exerting dominion. In searching for a theological view of the self that would confer dignity on the ageing, I was led into conversation with various philosophies of the self, some very helpful for my task.

It seems to me that, if ageing people are to be counted as having dignity and worth, and not discounted, then one's theory of the human person was significant. In pondering the issue, it appeared that a conversation between philosophy and theology would be fruitful. Hence, this joint paper. We each speak from our own discipline but find resonance with each other's work. We see this as a first step in a constructive conversation.     

Constructing and deconstructing psychotherapeutic discourse

This paper reviews recent work on the social construction of the self in counselling and psychotherapy, and argues that we need to attend to the ways in which the therapeutic self is fashioned (a) in relation to the ‘psy-complex' as the network of theories and practices concerned with psychological governance and self-reflection in modern Western culture and (b) in the context of ‘therapeutic domains' outside the clinic and academe, domains of discursive regulation and self-expression which then bear upon the activities of professional and lay counsellors. Therapeutic domains contain repertoires, templates and complexes within which counsellors and clients fabricate varieties of truth and story a core of experience into being. I then turn to describe and assess some of the various ways in which this kind of critical reflection on therapeutic discourse and counselling practice now already underpins the work of social constructionist ‘narrative' therapists. Some attention is given to the different pragmatic and deconstructionist approaches which make the discursive constitution of the problem into the problem, either by dissolving or by externalizing the account the client presents. Here I argue that the activities of social constructionist counsellors can be viewed as forms of deconstruction-in-process (a deconstruction of the discursive frames which have been constructed by the client), but that they should not be viewed as stepping outside the discursive conditions of possibility which ground their work. the psy-complex and therapeutic domains still function as relatively enduring structures which limit the degree to which we may construct and deconstruct psychotherapeutic discourse.     

SOME IMPLICATIONS OF BION'S THOUGHT

Following up Bion's idea that dreaming is a continuous process that takes place in waking life as well as in sleep, the author develops its theoretical and technical implications. He describes the narrative derivatives of waking dream thought as the means, or interface, whereby access may be had, albeit indirectly, to the constantly forming sequences of alpha-elements. Examples of the formation of these sequences out of childhood memories, present-day experiences and sexual feelings are given. Reference is also made to the notion of the analytic field. The author goes on to demonstrate the clinical value of these concepts both for studying the session's microtransformations and as a means of in-depth examination of the analyst's own mental functioning, including its lapses, in a session. Abundant clinical material is presented to help analysts who normally apply different models of the mind share these ideas. Finally, it is suggested that night dreams result from a further elaboration of the elements formed during waking life.     

The Evolution of a Pauline Toxic Text

The earliest followers of Jesus authored their identity narrative within the metanarrative of Jewish faith, thereby creating a new Jewish-Jesus sect. The Christian identity narrative arose as a new story and could not call upon either a Jewish or a Pagan metanarrative for its justification. It was a new creation inspired by the Spirit and authored by Paul. With his guidance, the Pagan followers of Jesus, Christians, articulated their personal and communal experiences of empowerment by the Spirit in a new identity narrative that would in time establish itself as the dominant metanarrative for Western civilization. Members of the Jewish-Jesus community in Jerusalem immediately denied the validity of the Christian narratives. They sought to subjugate the new story to their official and dominant story: that one had to be Jewish in order to follow Jesus. Paul urges the Christians to remain faithful to their personal stories of empowerment by the Spirit. Unfortunately, he also resorts to the use of toxic texts to disenfranchise his Jewish opponents.     

Can Collective Responsibility for Perpetrated Evil Persist over Generations?

In the first part of the paper an argument is developed to the effect that (1) there is no moral ground for individual persons to feel responsible for or guilty about crimes of their group to which they have in no way contributed; and (2) since there is no irreducibly collective responsibility nor guilt at any time, there is no question of them persisting over time. In the second part it is argued that there is nevertheless sufficient reason for innocent individual members of a group (that persists over time) to take on responsibility and guilt for the evil other (earlier) members have committed. The reason depends on the acceptability of a particular psychological theory of personal identity.     

Ricoeur versus Taylor on Language and Narrative

Abstract: Although Ricoeur and Taylor are often grouped together, their conceptions of language, literature, and practical reason are very different. The first half of this essay focuses on Ricoeur's theory of triple mimesis and narrative, showing how his attempt to synthesize Kant, Husserl, and structuralism results in a formalism that blocks out the ontological, hermeneutical, and historical dimensions of literature and practical reason. The second half of the essay develops Taylor's ontological conception of public imagination and illustrates the dynamics of this conception of language and interpretation by showing how literary works debate with each other over language, subjectivity, and reference. Narrative does not just order; it argues.     

Forensic interviews with preschool children: An analysis of extended interviews in Norway (2015–2017)

This study examined the quality of forensic interviews conducted by specially trained police officers in the Norwegian Barnahus between 2015 and 2017, using the sequential interview (SI) model, a Norwegian version of the extended interview model that has not previously been studied. Two hundred and seven interviews of alleged abused preschool children (3–7 years old) were selected from around the country. Developmental trends in interview dynamics and the pattern of disclosure were analyzed. Analyses showed that the interviews were long but involved few open-ended and many suggestive questions, especially in interviews with the youngest children who did not disclose. Because similar findings were obtained in previous studies of Norwegian interviews not using this model, the findings suggest that the SI interview model does little to improve the formal quality of forensic interviews with very young children, and show the need to develop new forms of interviewer training which are more intensive than those currently employed.     

THE ROLE OF PERCEPTION IN JONATHAN EDWARDS'S MORAL THOUGHT: The Nature of True Virtue Reconsidered

This essay provides an interpretation of Jonathan Edwards's moral thought that calls attention to the motif of perception in his conception of true virtue. The aim is to illumine the extent to which Edwards's virtue ethics can be included in and contribute to prevailing approaches to virtue in contemporary theological ethics. To advance this proposal, this essay attends to the question of moral agency that Edwards's reflections on charity, the new spiritual sense, and religious affections raise. This procedure offers an acute sense of the significance of perception for Edwards's virtue ethics, which in turn allows for a constructive Edwardsean entry into current theological discussions on the narrative character of virtue.