Forum: A New Culture of Learning

These brief essays by Mary Hess, Eugene Gallagher, and Katherine Turpin are solicited responses from three different contexts to the provocative book by Douglas Thomas and John Seely Brown, The New Culture of Learning (2011). Mary Hess writes from a seminary context, providing a critical summary of the authors' major concepts and their ramifications, positive and negative, for theological education and the church. Eugene Gallagher writes from a liberal arts setting, identifying characteristics of the face‐to‐face classroom that would go missing in a careless adoption of online learning environments. Finally, Katherine Turpin reports from the classroom, chronicling her experience in a course she redesigned for a graduate theological setting to employ some of the authors' pedagogical principles and strategies. Together, these responses offer critical appreciation and constructive critique of the work Thomas and Seely Brown have done – and point the conversation forward.     

The Dark Night of the Soul: spiritual distress and its psychiatric implications

The Dark Night of the Soul is an expression describing phases in a person's spiritual life associated with a crisis of faith or spiritual concerns about the relationship with God, and which has intrinsic aspects of spiritual growth. This paper is concerned with the way in which those going through periods of angst and disillusionment do not see them as pathological phenomena. On the contrary, through a process of attribution of religious meaning they view them as opportunities for reflecting on their lives and as agents for beneficial change. Similarities and differences between the Dark Night and a depressive episode are discussed and illustrated using the accounts of five important religious figures. Their narratives have been constructed using original texts and their biographies. The Dark Night has clinical implications owing to the risk of its being pathologised, serving as a reminder of the importance of incorporating existential issues into clinical practice.     

Use of religious and spiritual interventions by trainees in APA-accredited Christian clinical psychology programs

Little is known about the effectiveness of Christian clinical programs accredited by the American Psychological Association in training students to use religious and spiritual interventions in therapy. We surveyed 162 student therapists from three such programs regarding their training experiences and use of religious and spiritual interventions. Self-reported competency and use of religious and spiritual interventions correlated with a number of training components. However, none of the training components predicted unique variance in regression equations above and beyond that of general professional training, personal religiousness, and intervention-specific training. Suggestions are offered regarding intervention-specific training in both Christian and secular programs, the role of personal therapy in training, and the development of guidelines for competency in using religious and spiritual interventions.     

Workplace characteristics,career/vocation satisfaction,and existential well-being in Episcopal clergy

This study considers the association of workplace conditions with the well-being of individuals in a profession that is highly imbued with the sacred – ordained ministry. Data from 1202 Episcopal clergy were collected on measures of workplace conditions (meaningfulness; safety; and cognitive, emotional, and physical availability) along with well-being (career/vocation satisfaction, and spiritual well-being). Hierarchical OLS regression analyses indicated that workplace conditions were strong predictors of well-being. Men reported slightly higher career/vocation satisfaction, and gender also moderated the relationships between workplace conditions and well-being. The results suggest that perceived workplace conditions, such as meaningfulness, safety, and resource availability can have strong links with career satisfaction and existential well-being, especially in those occupations where work and spirit are intertwined.     

Afro-centric religious consultations as treatment for psychotic disorders among day hospital patients in Santiago de Cuba

We investigated the utilisation of Afro-centric religious treatments for psychotic disorders among a sample of Cuban day hospital patients. Most (55%) had used such treatments and this practice was more common among older persons, although unassociated with any particular religious background or racial heritage. Persons who preferred Afro-centric religious practices to medical ones were more likely to be of African descent or to have received an Afro-centric religious ritual bath as treatment. A case is made for destigmatising Afro-centric religious treatments and for exploring treatment approaches that combine both medical and religious practices in order to achieve more holistic care.     

The lived experience of spiritual abuse

Over the years there has been considerable research investigating the controversial issues of cult recruitment, “mind control” and post-group difficulties of ex-members from a variety of religious groups. However, the less-well-defined phenomenon of “spiritual abuse” is still under-researched as a specific phenomenon. This is particularly evident in the lack of studies exploring the subjective, internal experience. This study reports on the lived experiences of six individuals who left five different religious groups that were essentially Judeo-Christian in their orientation. An Interpretative Phenomenological Analysis (IPA) revealed six core themes throughout the participant narratives. They consist of “Leadership representing God,” “Spiritual bullying,” “Acceptance via performance,” “Spiritual neglect,” “Manifestation of internal states,” and “Expanding external/internal tension.” These are offered as a foundation to answer the question What can be described as the lived experience of spiritual abuse? The findings suggest that spiritual abuse is a multi-faceted and multi-layered experience that is both process and event, affecting the bio/psycho/social and spiritual domains of an individual.     

Knowledge and beliefs about depression among urban and rural Indian Malaysians

This study was concerned with mental health literacy specifically with regard to depression. It aimed to investigate “depression literacy” in a sample of urban and rural Indians in Malaysia. A total of 314 participants completed a survey that examined knowledge about depression using a vignette-identification method, and ratings of statements about causes and treatments for depression. The vignette-identification task showed that urban participants were more likely than rural participants to identify depression as such. Only a small minority of rural participants recognised the disorder, using the actual term depression. Factor analysis of the causes and belief items revealed a number of distinct factors, of which trauma and stress were the most strongly endorsed causal factor. For treatment, religious observance and lifestyle factors were rated highly by both groups. The findings suggest that information campaigns are needed to increase the level of awareness about depression targeting the rural population. Limitations are considering including possible ethnocentric biases. The implications of these results are considered.     

Revelation,delusion or disillusion: subjective interpretation of religious and spiritual experiences in bipolar disorder

The objective of this study is to explore the interpretation of religious and spiritual experiences during mania, depression and recovery, from the perspective of bipolar clients and to inquire into their expectations of treatment in relation to these experiences. For this purpose, a qualitative pilot study is designed, which includes interviews with 10 outpatients of Altrecht, a Dutch mental health institution. The meaning of religious and spiritual experiences and the question of their authenticity proved to be an important theme for the participants. The support of spirituality for illness management was brought to the fore, as well as the temporary lack of this support during depression by some participants. Participants considered it desirable that more attention be paid to the topic during treatment, and to establish better cooperation between spiritual counsellors of the institution and other professionals. Thus, a more existential or hermeneutical approach towards religious experiences in relation to bipolar disorder would be a desirable contribution to standard treatment. The exact outlines of such an approach demand more empirical research.     

11岁和15岁儿童学习动机和数学素养的关系

选取2133名11岁和15岁学生,采用PISA测试为数学素养指标,探讨学生学习动机的不同维度与数学素养之间的关系。结果发现：（1）11岁学生的内部动机明显地强于15岁学生。（2）11岁学生内部动机中的挑战性动机与数学素养间的相关程度明显弱于15岁学生。（3）11岁高数学素养的学生组,数学素养和内、外学习动机有明显的相关,低数学素养学生组两者则不相关;对于15岁低数学素养的学生组,数学素养得分和内、外部学习动机有明显的相关,高数学素养学生组两者则不相关。     

The Case for integrated intelligence

In this article I develop a case for a theory of intelligence incorporating transpersonal dimensions, namely integrated intelligence. Some recent expanded theories of intelligence move into concepts like creativity, wisdom, and emotional intelligence. Yet they remain embedded within mainstream intelligence theory and its reductionist and materialist presuppositions. Although various theorists in consciousness theory have developed transpersonal models that are beginning to be discussed in some mainstream circles, mainstream intelligence theory is yet to address the broader implications of this. Recent changes in the global economy and the needs of populations have created a need for an expanded theory of intelligence, and more intuitive thinking.