Books received

Analytical Psychology
Yeoman, A. Now or Neverland. Peter Pan and the Myth of Eternal Youth. A Psychological Perspective on a Cultural Icon.
Pieri, P. F. Dizionario Junghiano.
Group Psychotherapy
Schermer,Victor L. & Pines, M. Group Psychotherapy of the Psychoses. Concepts, Interventions and contexts.
Psychoanalysis
De Groef, J. and Heinemann, E. Psychoanalysis and Mental Handicap.
Psychotherapy and Counselling
Wiener, J. and Sher, M. Counselling and Psychotherapy in Primary Health Care.
Bergler, E. M. D. The Talent for Stupidity. The Psychology of the Bungler, the Incompetent, and the Ineffectual.
Ripa di Meana, G. Figures of Lightness. Anorexia, Bulimia and Psychoanalysis.
Cohen, B. T., Etezady, H. M., Pacella, L. B., The Vulnerable Child, Volume 3.     

Is analytical psychology a religion? In statu nascendi

This paper elucidates and discusses Jung's conceptions of the relation between psychology, psychotherapy and religion.     

Religiousness, Health, and Health Behavior in Public-Use Data of the National Center for Health Statistics

Studies of religiousness and health-related variables in large, population-based cross-sectional or, preferably, longitudinal studies, which are often prohibitively expensive, are important to complement findings from the more commonly performed studies. Inadequately known among social science researchers, the national health surveys of the Centers for Disease Control and Prevention’s National Center for Health Statistics (NCHS) offer large, high-quality data sets to the public at no or nominal cost and hence offer important opportunities for research in the area of religion and health, religion and reproductive behavior, sociology of religion and psychology of religion. This report provides an overview of the data sets and a bibliography of prior research using these data, which is intended to suggest how the data of NCHS may be further exploited by researchers of religiousness and health.

Contributors to this issue

Frances Bower
Pauline Everest
Donald E. Kalsched
Jean Knox
Joseph Redfearn
Joy Schaverien
Robert A. Segal
Sonu Shamdasani
Anthony Storr     

Christian Ethics,Religious Ethics,and Secular Ethics: A Contemporary Reappraisal

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular-religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise.     

Civil Religion and the Cultural Politics of National Identity in Obama's America

American civil religion (ACR) burst on to the scholarly scene in 1967, and has been periodically revived as a source of analytic insight and normative hope since that time. It posited a universalist, prophetic, nonsectarian faith, referenced on the nation, that served as both a source of unity for the American people and a discursive resource for political leaders and protest movements. Using recent political events as illustrative cases, I argue that ACR is not only a universalist, prophetic creed, it is also an expression of tribal identity that ascribes a particular character and purpose to the American people. In particular, this “tribal” civil religion has an often‐unstated assumption about the inseparability of religion, race, and national identity—that is, white, Christian, and American. Recent events have disrupted those implicit connections, leading to a vociferous reemphasis of their centrality to the national story. I maintain that neither ACR, nor recent politics involving immigration and Barack Obama's presidency, can be understood fully without considering the religion‐race‐national identity nexus.     

Contesting Chineseness: An Examination of Religion and National Identity in Mainland China

For citizens of many countries around the world, religion is a necessary—though often contested—component of their national identity. From the vantage point of the symbolic boundaries approach, we argue that the Chinese government and various other social actors are in contestation to define “Chineseness” in religious terms. Using data from the 2007 Spiritual Life Study of Chinese Residents, this study explores the extent to which religion functions as a constitutive part of Chinese national identity. We find that the effectiveness of the Chinese government's demarcation of the symbolic boundaries around Chineseness related to religion varies across religious groups. Believers of each religion are likely to be strong advocates for their own religion's connection to Chinese national identity. Among the religions, traditional Chinese religions tend to demonstrate a stronger affinity with one another than with Christianity. Daoists are a particularly strong contestant in aligning Daoism with Chineseness, to the extent that they discredit the other religions’ suitability for the Chinese. We discuss the implications of these findings and point out directions for future research.     

Where Men Appear More Religious Than Women: Turning a Gender Lens on Religion in Israel

Past research, typically focused on Christians in Christian nations, has found that women tend to be more religious than men. This study uses original nationally representative data (N = 5,601) with strategic oversamples of minority groups to examine variation in how religion and gender intersect across ethnoreligious identities in Israel. We demonstrate that Israel diverges from the typical pattern of women appearing more religious than men. In fact, Israeli men are consistently more religious than Israeli women on commonly used measures and frequently more religious on a broader set of questions specific to Judaism and Israel. Subgroup analyses highlight the intersectional nature of gender and religion, showing that men's greater religiosity in Israel is limited to Jews, and, more specifically, nonsecular Jews. We suggest that gender gaps arise, at least in part, because religions are gendered institutions with gendered norms, expectations, and incentives, and that these norms, expectations, and incentives vary from religion to religion.     

Psychological Safety and Appreciation of Differences in Counselor Training Programs: Examining Religion,Spirituality, and Political Beliefs

This study focused on the extent to which religion, spirituality, and political beliefs predicted counseling students' perceptions of psychological safety and appreciation of differences in their programs. The authors used hierarchical regression models to analyze data from 264 students from 4 different institutions. Results indicated that student age, political conservatism, extrinsic religiosity, and intrinsic spirituality were significant predictors of perceived psychological safety and appreciation of differences. The authors discuss implications of these findings.     

Green Keynesianism: Bringing the Entrepreneurial State Back in(to Question)?

Since the global financial crisis of 2007/8, proliferating calls for a Keynesian Green New Deal have cast the publicly (and environmentally) minded state as a necessary driver of technological innovation and social transformation, while, vice versa, innovation has moved to political centre-stage. The history and genesis of this particular Green Keynesian paradigm illustrate that some of its most high-profile proponents selectively and problematically frame twentieth-century Keynesianism and the ‘public good’. It is important to examine critically the calls for an ‘entrepreneurial state’ in which Green Keynesian ideas are mobilized in support of an agenda for continued and accelerated development of commercially focused, privately developed green technologies. The entrepreneurial state represents a neoliberal re-appropriation of Green Keynesianism, where dominant financial actors (in Silicon Valley, as opposed to on Wall Street) are tapped as the visionaries who can and should set our collective innovation agenda. Although there is a need for large-scale, coordinated techno-social efforts to address climate change, supporting ‘green’ innovation cannot simply be framed as maximizing ‘innovation’ while taking the ‘state’ for granted. Instead, it must entail a careful assessment of the specific trajectories of innovation being enabled and the underlying socio-natures that they maintain and promote. Science and technology studies (STS)-informed analysis allows, and compels, asking how socio-technological innovation and their constitutive power relations are crucially interrelated, making the reshaping of the state—still the primary institution and system of social relations of collective governance—a core but neglected political, technological and ecological project of our time, with a key role for STS.