The im-possibility of secular critique: The future of religion's memory

The legacy of secular critique, with its Greek, Christian, Kantian, modernist traces, constitutes an aporetic law (or contradiction). That law is this: a critical legacy, if it is critical, can affirm and sustain itself only by trying to separate it from itself (from the very crisis that it is). The legacy or history of ‘religion’ is always a history of such critique. Such a legacy always anticipates critiquing itself, its memory (of whatever kind – racist, sexist, colonialist, nationalist). Such a legacy of critique is always a legacy of crisis. However, the crisis of such a legacy cannot be resolved, because critique, as kairos/krisis (critical/decisive moment), can admit of no resolution. Yet the (secular) history of religion, if it is ever historical, can only be a history of such aporetic critique. Such an aporetic critique will be the heritage of religion's im-possible ¹ ?1. I write the word impossible/impossibility with and without a hyphen. When I hyphenate im-possible, I do so to remain true to Derrida's use of it. The im-possible is irreducible to either possibility or impossibility. Sometimes Derrida also writes the word without hyphenating it, but he still implies such irreducibility. future. It is an im-possible future because it will always be a promise, a promise to separate it from itself, a promise that will remain always deferred, always to come. Today, the promise of this secular critique is (in) democracy with its sovereign ‘decisive’ politics. We can no longer simply critique the (future) legacy of religion, understood this way. To do so is to fulfil that legacy's own messianic wish. This is the aporetic limit of secular critique. To think at the limits of the legacy of the critique of religion is to think the very question of the (secular) history of ‘religion’ and its others, that is, ‘religions’.     

Thinking the ‘question’ of religion: The aporia of Buddhism and its democratic heritage in Sri Lanka

(If an abstract can ever be ‘abstract’?) Buddhism (and, more generally, religion) has never been thought as a question - that is, as a question inseparable from the question of the political. The academic study of Buddhism continues to be dominated by an empiricist, humanist, and even humanitarian project, shackled by modes of knowledge production, within the garrisons of colonialist area studies. No textualizing, anthropologizing, historicizing approach - however, critical it may be - can avoid the trap of humanism. To think the question of religion, one must begin to think it and its heritage as an aporia, an irreducible contradiction. In reading Qadri Ismail's Abiding by Sri Lanka, I argue that reflecting on the aporia of religion - whose legacy is not a ‘problem’ to be solved, inherited, or abandoned - might well enable us to imagine a notion of the political hitherto unheard of.     

Employee satisfaction and job climate: An empirical study of Japanese manufacturing employees

This study identified supportive supervision, co-worker social support, and job awareness as three factors that affect job satisfaction of employees from two mid-sized Japanese manufacturing companies. In addition to the significant main effects of supportive supervision and co-worker social support, a significant interaction effect between supportive supervision and job awareness was obtained. This interaction suggests that supportive supervision is very important in increasing job satisfaction when workers have low levels of job awareness.We appreciate the comments and assistance of Professor Y. Hara, Associate Professor M. Yano, S. Kobayashi, J. Nukata, and two anonymous reviewers for their valuable recommendations on the earlier version of the article.     

Clinical Decision-Making Following Disasters: Efficient Identification of PTSD Risk in Adolescents

The present study aimed to utilize a Receiver Operating Characteristic (ROC) approach in order to improve clinical decision-making for adolescents at risk for the development of psychopathology in the aftermath of a natural disaster. Specifically we assessed theoretically-driven individual, interpersonal, and event-related vulnerability factors to determine which indices were most accurate in forecasting PTSD. Furthermore, we aimed to translate these etiological findings by identifying clinical cut-off recommendations for relevant vulnerability factors. Our study consisted of structured phone-based clinical interviews with 2000 adolescent-parent dyads living within a 5-mile radius of tornados that devastated Joplin, MO, and northern Alabama in Spring 2011. Demographics, tornado incident characteristics, prior trauma, mental health, and family support and conflict were assessed. A subset of youth completed two behavioral assessment tasks online to assess distress tolerance and risk-taking behavior. ROC analyses indicated four variables that significantly improved PTSD diagnostic efficiency: Lifetime depression (AUC = .90), trauma history (AUC = .76), social support (AUC = .70), and family conflict (AUC = .72). Youth were 2–3 times more likely to have PTSD if they had elevated scores on any of these variables. Of note, event-related characteristics (e.g., property damage) were not related to PTSD diagnostic status. The present study adds to the literature by making specific recommendations for empirically-based, efficient disaster-related PTSD assessment for adolescents following a natural disaster. Implications for practice and future trauma-related developmental psychopathology research are discussed.     

A Preliminary Examination of Thought Suppression,Emotion Regulation,and Coping in a Trauma-Exposed Sample

Attempts to modulate negative emotional and cognitive symptoms of posttraumatic stress disorder (PTSD) may be related to psychopathology. Trauma-exposed undergraduates, 31 reporting severe PTSD symptoms (PTSD group) and 34 without PTSD symptoms (non-PTSD group), completed measures of PTSD, depression, anxiety, thought control, emotion regulation, and coping. The PTSD group had greater psychopathology and overall modulation strategy use than the non-PTSD group. Thought suppression, emotion suppression, and avoidant coping strategies were positively related to psychopathology, whereas emotion reappraisal and approach coping strategies were either not related or weakly negatively related. Hierarchical multiple regressions with psychopathologic variables as criteria and modulation strategies as predictors indicated significant models in all cases. Generally, thought suppression was the only significant independent predictor of psychopathology.     

Desecularizing Secularism

Animated by a profound sense of complacency about history, rights and law, secularism has reached a dead end of political despair today. Thinking about this dead end will demand giving up certain cherished historicist claims to law and justice. The task of desecularizing secularism is one of dehistoricizing history. To relieve secularism of its appeal to the innocence of history, we need a conceptualization of time that folds the Nietzschean idea of active forgetfulness of history into the Derridian notion of the spectral present that is ‘out of joint with itself’. Such a notion of time/history may help us do the im-possible1 ?1. Throughout this paper I will use the words possibility and im-possibility interchangeably. Thus, when I say the possibility of non-juridical justice or active forgetting of history I also mean its im-possibility, because such a practice is not simply present out there, as an example or a case, under a sign. I am simply trying to imagine such an im-possibility. As will be clear, for Derrida the word im-possibility, as he wrote it, is irreducible to possibility or impossibility. work of thinking of inheriting the futures of democracy and justice irreducible to law and rights. The futures of the irreducible political, where we can neither forget our pasts nor remain bound to them, haunted by their ghosts, cannot be dictated by the apparatuses of the state or the politics of some non-state community. The futures are made possible by the very the non-contemporaneity of our living present, where historical disconnections defy ‘explanation’, opening up new political spaces of becoming.     

Emotional Reactions During and After Trauma: A Comparison of Trauma Types

Peri- and posttraumatic emotional responses have been understudied, and furthermore, have rarely been compared among trauma types. The current study compared college students' retrospective self-reports of peri- and posttraumatic responses of fear, shame, guilt, anger, and sadness among four types of traumatic events: sexual assault, physical assault, transportation accident, and illness/injury. Overall emotional responding was generally high for all trauma types, and for those in the sexual assault group, emotion increased sharply from the peri- to posttraumatic time point. Generally, fear was higher during the trauma compared to after the trauma, whereas the other emotions tended to remain stable or increase posttrauma. The sexual assault group tended to report higher levels of posttrauma emotion than the other trauma type groups.