The Axiology of Moral Experience

This paper clarifies the nature of moral experience, examines its evidential role in supporting moral judgments, and argues that moral experiences can be among the things having intrinsic value. Moral experience is compared with aesthetic experience and contrasted with its close relative, non-moral experience combined with moral beliefs. The concluding sections explore the case for the organicity of intrinsic value and the kind of role such value can play in grounding moral obligation.     

In search of the ‘Aha!’ experience: Elucidating the emotionality of insight problem‐solving

Although the experience of insight has long been noted, the essence of the ‘Aha!’ experience, reflecting a sudden change in the brain that accompanies an insight solution, remains largely unknown. This work aimed to uncover the mystery of the ‘Aha!’ experience through three studies. In Study 1, participants were required to solve a set of verbal insight problems and then subjectively report their affective experience when solving the problem. The participants were found to have experienced many types of emotions, with happiness the most frequently reported one. Multidimensional scaling was employed in Study 2 to simplify the dimensions of these reported emotions. The results showed that these different types of emotions could be clearly placed in two‐dimensional space and that components constituting the ‘Aha!’ experience mainly reflected positive emotion and approached cognition. To validate previous findings, in Study 3, participants were asked to select the most appropriate emotional item describing their feelings at the time the problem was solved. The results of this study replicated the multidimensional construct consisting of approached cognition and positive affect. These three studies provide the first direct evidence of the essence of the ‘Aha!’ experience. The potential significance of the findings was discussed.     

Does retrieval intentionality really matter? Similarities and differences between involuntary memories and directly and generatively retrieved voluntary memories

Theories of autobiographical memory distinguish between involuntary and voluntary retrieval as a consequence of conscious intention (i.e., wanting to remember). Another distinction can be made between direct and generative retrieval, which reflects the effort involved (i.e., trying to remember). However, it is unclear how intention and effort interacts. For example, involuntary memories and directly retrieved memories have been used interchangeably in the literature to refer to the same phenomenon of effortless, non‐strategic retrieval. More recent theoretical advances suggest that they are separate types of retrieval, one unintentional (involuntary), another intentional and effortless (direct voluntary retrieval), and a third intentional and effortful (generative voluntary retrieval). Whether this also entails differing phenomenological characteristics, such as vividness, rehearsal, or emotional valence, has not been previously investigated. In the current study, participants reported memories in an experimental paradigm designed to elicit voluntary and involuntary memories and rated them on a number of characteristics. If intention affects the retrieval process, then we should expect differences between the characteristics of involuntary and directly retrieved memories. The results imply that retrieval intention seems to differentiate how a memory appears in a person's mind. Furthermore, we argue that these differences in part could result from differences in encoding and consolidation.     

A Strange Fire: an exploration of psycho‐spiritual development aided by Jungian analysis and Vedanta

This paper explores the process of psychological and spiritual development through a series of active imaginations arising from the author's ‘psycho‐spiritual quest’, a process of transformation in which the individual progressively frees themselves from the ego's identifications and may be afforded a vision of the ‘self as consciousness’, as described by Vedanta. The author describes how this quest was facilitated by the disciplines of Transcendental Meditation, Jungian analysis and Vedanta, and how these three disciplines can work together to foster psycho‐spiritual development. The paper aims to de‐mystify the actual experiences that can accompany these practices. The records of these active imaginations, tracing some key stages in this process, are then presented, with a commentary by Marcus West, linking them to Jung's concepts of ego and Self and recent understandings of consciousness and ego development. There is a discussion of Jung's conceptualizations of the ego and the Self and his rejection of the Vedantic understanding of the Self as consciousness. These views are then explored and a reconciliation is suggested through the understanding of the process of disidentification where the difference between Jung's view of the Self and that of Vedanta is understood to be due to the extent of disidentification from the contents of consciousness.     

“I Was a Muslim,But Now I Am a Christian”: Preaching,Legitimation, and Identity Management in a Southern Evangelical Church

Established in 2005, “Life” is a suburban, nondenominational, evangelical church in Charlotte, North Carolina, with an almost entirely white membership, yet the lead pastor is an immigrant from the Middle East. As an ex‐Muslim ethnic Pakistani who was born and raised in Kuwait, Pastor Sameer Khalid does not “fit” into southern culture, and he did not convert to Christianity until he was enrolled in college in the United States. Ethnographic data from 14 months of fieldwork reveal how Pastor Sameer uses weekly sermons to negotiate racialized stigmas, emphasize his common religious identity with the congregation, and make his immigrant background a distinctive religious resource for the church. More specifically, while all pastors require legitimation of their charismatic authority, this research focuses on the dynamics of performance through preaching within the Sunday morning services of this congregation, a performance that negotiates this lead pastor's ethnic and religious identities and accentuates his strategic use of institutionalized evangelical narratives to subvert Islamophobic threats and buttress legitimation of his pastoral identity.     

THE USE OF THE ANALYST AND THE SENSE OF BEING REAL: THE CLINICAL MEANING OF WINNICOTT'S “THE USE OF AN OBJECT”

“The Use of an Object and Relating through Identifications” (1968) represents Donald Winnicott's theoretical and clinical legacy. The author develops this concept from a clinical point of view, through the analysis of a woman with psychotic functioning. He reflects upon the dramatic quality of risks inherent in the processes linked to the use of the object with seriously disturbed patients. He explores different meanings of the analyst's survival, linking it to the analyst's response. The processes of the use of the object—that is, the encounter between the patient's potential destructiveness and the analyst's capacity to respond through his own judicious subjectivity—let the patient experience the analyst's capacity to keep his own subjectivity, authenticity, and creativity alive. It is starting from the traces of this live object that patients gradually form their own personal sense of being real.     

Cross-sex versus same-sex experience and relationship satisfaction: addressing diverse social networks among Orthodox Jews

Romantic experiences in adolescence often predict relationship stability and marital status in adulthood. Religious practice and belief also have been linked to increased marital satisfaction and overall wellbeing. However, certain religions limit cross-sex interaction in areas of education, social and romantic relationships. Although gender segregation has been studied in educational and occupational contexts, no previous research has addressed religious gender segregation and its impact on relationship development, marital satisfaction, and overall wellbeing. The present study addressed the generalisability of data on cross-sex experience derived from normative populations to a religious subculture, outlining predictors for marital satisfaction and wellbeing in an Orthodox Jewish sample. Results showed some similarities between the general population and the Orthodox Jews represented by the study sample. However, some factors illustrated divergent paths and outcomes for this sample. This study demonstrates the influence of societal norms and the importance of addressing cultural context when evaluating marital satisfaction.     

Adolescent boys with obesity: The lived experiences

This study explored and described the lived experiences of adolescent boys who are obese. Participants were a purposive sample of nine boys between the ages of 13 and 18, six of them currently with obesity and with BMI levels at or above the 95th percentile for weight for height, and three with a history of obesity. Data were collected using in-depth phenomenological interviews, direct observations and field notes. Thematic coding was applied during the analysis process. Four themes emerged from the thematic analysis to characterise the adolescent boys’ experiences of being obese: living an empty life in a full body; vulnerable self-concept and low self-esteem; and being teased and humoured. They reported to cope with lived obesity by actively using motivation such as fear of death to lose weight and passively coping by wearing a mask. Obesity carries significant physical and psychological health risk to children in adolescence.