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Religious Rituals (religious + ritual)

Distribution by Scientific Domains
Psychology40%
Humanities and Social Sciences40%

Selected Abstracts

HISTORY AND RELIGION IN THE MODERN AGE

HISTORY AND THEORY, Issue 4 2006
CONSTANTIN FASOLT
ABSTRACT This essay seeks to clarify the relationship between history and religion in the modern age. It proceeds in three steps. First, it draws attention to the radical asymmetry between first-person and third-person statements that Wittgenstein's Philosophical Investigations rescued from the metaphysical exile to which it had been condemned by Descartes's definition of the self as a thing. Second, it argues that religion is designed to alleviate the peculiarly human kind of suffering arising from this asymmetry. Third, it maintains that history relies on the same means as religion in order to achieve the same results. The turn to historical evidence performed by historians and their readers is more than just a path to knowledge. It is a religious ritual designed to make participants at home in their natural and social environments. Quite like the ritual representation of the death and resurrection of Christ in the Mass, the historical representation of the past underwrites the faith in human liberty and the hope in redemption from suffering. It helps human beings to find their bearings in the modern age without having to go to pre-industrial churches and pray in old agrarian ways. History does not conflict with the historical religions merely because it reveals them to have been founded on beliefs that cannot be supported by the evidence. History conflicts with the historical religions because it is a rival religion. [source]

Psychotherapy in the aesthetic attitude

THE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 2 2010
John Beebe
Abstract:, Drawing upon the writings of Jungian analyst Joseph Henderson on unconscious attitudes toward culture that patients and analysts may bring to therapy, the author defines the aesthetic attitude as one of the basic ways that cultural experience is instinctively accessed and processed so that it can become part of an individual's self experience. In analytic treatment, the aesthetic attitude emerges as part of what Jung called the transcendent function to create new symbolic possibilities for the growth of consciousness. It can provide creative opportunities for new adaptation where individuation has become stuck in unconscious complexes, both personal and cultural. In contrast to formulations that have compared depth psychotherapy to religious ritual, philosophic discourse, and renewal of socialization, this paper focuses upon the considerations of beauty that make psychotherapy also an art. In psychotherapeutic work, the aesthetic attitude confronts both analyst and patient with the problem of taste, affects how the treatment is shaped and ,framed', and can grant a dimension of grace to the analyst's mirroring of the struggles that attend the patient's effort to be a more smoothly functioning human being. The patient may learn to extend the same grace to the analyst's fumbling attempts to be helpful. The author suggests that the aesthetic attitude is thus a help in the resolution of both countertransference and transference en route to psychological healing. Translations of Abstract S'appuyant sur les écrits de l'analyste jungien Joseph Henderson sur les attitudes inconscientes vis-à-vis la culture que patient et analyste apportent en thérapie, l'auteur définit l'attitude esthétique comme l'un des moyens élémentaires d'appréhension par la conscience de l'expérience culturelle, celle-ci devenant une part consciente de l'expérience propre d'un individu. Dans le traitement analytique, l'attitude esthétique émerge comme une partie de ce que Jung a nommé la fonction transcendante, apte à créer de nouvelles possibilités symboliques d'accroissement de la conscience. Elle peut offrir des possibilités créatrices d'adaptation nouvelle, là où l'individuation s'est enlisée dans les complexes inconscients, à la fois personnels et culturels. S'érigeant contre les formulations qui ont comparé la psychologie des profondeurs au rituel religieux, au discours philosophique et au renouveau de la socialisation, l'auteur met l'accent sur une prise en compte de la beauté qui fait de la psychothérapie également un art. Dans le travail psychothérapeutique, l'attitude esthétique confronte l'analyste et le patient au problème du goût, influe sur la forme et le cadre de l'analyse et peut conférer une dimension de grâce à la façon dont l'analyste renvoie en miroir au patient ses combats et ses efforts pour devenir un être humain au fonctionnement plus flexible. De même, le patient peut-il concéder la même grâce aux tentatives maladroites de l'analyste pour se rendre utile. L'auteur suggère que l'attitude esthétique constitue donc une aide à la résolution du transfert et du contre-transfert,,en route,vers la guérison psychologique. Am Beispiel der Schriften des jungianischen Analytikers Joseph Henderson über unbewußte kulturelle Haltungen, die Patienten wie Analytiker in die Behandlung einbringen, definiert der Autor die ästhetische Haltung als einen der elementaren Wege, auf dem instinktiv Zugang zur kulturellen Erfahrung gewonnen und vorangetrieben wird, so daß diese zum bewußten Bestandteil der Erfahrungswelt eines Individuums werden kann. Innerhalb der analytischen Behandlung erscheint die ästhetische Haltung als Teil dessen, was Jung die Transzendente Funktion nennt, um neue symbolische Möglichkeiten für das Wachstum des Bewußtseins entstehen zu lassen. Sie kann kreative Möglichkeiten für Neuadaptionen da schaffen, wo die Individuation in einem unbewußten Komplex steckengeblieben ist und dies sowohl auf personeller wie auch auf kultureller Ebene. Im Kontrast zu Ausführungen in denen Tiefenpsychologie mit religiösen Ritualen, philosophischen Diskursen und Erneuerung der Sozialisation verglichen wurde fokussiert sich der Autor auf die Betrachtungen der Schönheit, welche Psychotherapie zugleich zu einer Kunst werden lassen. In der psychotherapeutischen Arbeit konfrontiert die ästhetische Haltung den Analytiker wie den Patienten mit dem Problem des Geschmacks der beeinflußt, wie die Behandlung geformt und ,gerahmt' wird, und der eine Dimension der Anmut zum Spiegeln des Analytikers hinzufügt, dem Spiegeln des Ringens, welches die Anstrengungen des Patienten, ein glattes funktionierendes menschliches Wesen zu sein, begleitet. Der Patient kann lernen, die gleiche Anmut den tastenden Versuchen des Analytikers hilfreich zu sein, entgegen zu bringen. Der Autor unterstellt, daß die ästhetische Haltung eine Hilfe darstellen kann bei der Auflösung sowohl der Gegenübertragung als auch der Übertragung auf dem Weg zu seelischer Heilung. Attingendo agli scritti dell'analista junghiano Joseph Henderson sugli atteggiamenti inconsci nei confronti della cultura che pazienti e analisti possono portare in terapia, l'autore definisce l'atteggiamento estetico come uno dei modi basici con cui si accede istintivamente all'esperienza culturale così che questa possa diventare parte conscia dell'esperienza di un individuo del sé. Nella terapia analitica l'atteggiamento estetico. Emerge come parte di ciò che Jung chiamo funzione trascendente per creare nuove forme simboliche per lo sviluppo della consapevolezza. Può fornire opportunità creative per un nuovo adattamento quando l'individuazione è rimasta bloccata in complessi inconsci, sia personali che culturali. In contrasto con le affermazioni che hanno comparato la psicoterapia del profondo al rituale religioso, al discorso filosofico e al rinnovamento della socializzazione, l'autore si concentra sulla considerazione della bellezza che fa della psicoterapia anche un'arte. Nel lavoro psicoterapeutico, l'atteggiamento estetico mette a confronto sia l'analista che il paziente con il problema del gusto, influenza il modo in cui il trattamento prende forma e ,si struttura', e può aggiungere una dimensione di gentilezza al rispecchiamento dell'analista delle lotte che accompagnano lo sforzo del paziente di divenire un essere umano più morbido. Il paziente può imparare ad estendere la stessa gentilezza ai goffi tentativi dell'analista di essere di aiuto. L'autore pensa che nel percorso di guarigione l'atteggiamento estetico può quindi essere di aiuto alla risoluzione del transfert e del controtransfert. Estudiando los trabajos del analista Jungiano Joseph Henderson sobre las actitudes inconscientes hacia la cultura que pacientes y analistas aportan a la terapia, el autor define la actitud estética como una de las formas básicas en las cuales la experiencia cultural es instintivamente alcanzada y procesada para ser parte consciente de la experiencia individual del self. En el tratamiento analítico, la actitud estética surge como parte de lo que Jung llamó la función trascendente, ella crea nuevas posibilidades simbólicas para el desarrollo de la consciencia. Ella puede proporcionar oportunidades creativas para una nueva adaptación donde la individuación se ha detenido en complejos inconscientes, tanto personales como culturales. Contrastando con formulaciones que han comparado la psicoterapia profunda con el ritual religioso, el discurso filosófico, y la renovación de la socialización, el autor se enfoca en aquellas consideraciones sobre la belleza que hacen de la psicoterapia un arte. En el trabajo psicoterapéutico, la actitud estética confronta tanto al analista como al paciente con el problema del gusto, afecta en cómo el tratamiento es establece y se ,encuadra', pudiendo otorgar una dimensión de gracia al espejo del analista en las luchas que asisten al esfuerzo del paciente para convertirse en un ser humano más armónico. Al paciente aprender a ver esta misma gracia en los esfuerzos del analista por ser útil. El autor sugiere que la actitud estética es, por lo tanto, una ayuda en la resolución de la contratransferencia y de la transferencia en el camino de la cura psicológica. [source]

Politics of exclusion and social marginalization of Muslims in India: case study of Gujarat

INTERNATIONAL JOURNAL OF APPLIED PSYCHOANALYTIC STUDIES, Issue 3 2010
Manasi Kumar
Abstract The paper offers a socio-psychological understanding of the phenomenon called ethnic riots and the various indigenous theories of violence discussed here suggest how complex and multidimensional human aggression and communal violence are. In light of this, the marginalized Muslim identity in Gujarat becomes the backdrop against which the problematic of Hindu-Muslim violence is developed. Psychoanalytic ideas on group psychology, phallic aggression, rumors and religious rituals are discussed in this context. Copyright © 2010 John Wiley & Sons, Ltd. [source]

Primates in traditional folk medicine: a world overview

MAMMAL REVIEW, Issue 2 2010
Rômulo R. N. ALVES
ABSTRACT 1Almost 50% of primate species are in danger of becoming extinct, according to the criteria of the International Union for Conservation of Nature (IUCN) Red List of Threatened Species. This is partly because of their consumption by humans. The reasons for hunting vary by region. One pretext is the medicinal or magical value of products derived from these animals. 2In this paper, we provide an overview of the global use of primates in traditional folk medicines as well as identifying the species used as remedies associated with folk beliefs. Some important questions relating to the conservation of primates are addressed. 3Our results revealed that at least 101 species of primates, which belong to 38 genera and 10 families, were used in traditional folk practices and in magic,religious rituals throughout the world. 4Of the 101 species of primates recorded in our review, 12 species were classified as Critically Endangered, 23 as Endangered, 22 as Vulnerable, seven as Near Threatened, 36 as Least Concern and one as Data Deficient in the IUCN Red List. All species were also included in The Convention on International Trade in Endangered Species of Wild Fauna and Flora Appendices I or II, although the reasons for their inclusion were not necessarily related to their medicinal use. 5The widespread utilization of primates in traditional medicine is evidence of the importance of understanding such uses in the context of primate conservation as well as the need for considering socio-cultural factors when establishing management plans concerning the sustainable use of these mammals. [source]

Seeking the Truth, Spiritual and Political: Japanese American Community Building through Engaged Ethnic Buddhism

PEACE & CHANGE, Issue 1 2010
Masumi Izumi
This essay documents the history of the Senshin Buddhist Temple in South Central Los Angeles, a Japanese American temple belonging to the Jodo Shinshu (True Pure Land) School. In the United States, ethnic Buddhists are generally perceived as socially conservative and politically passive, while convert Buddhists are known to be active in peace movements and social activism. The essay analyzes the reforms Senshin members introduced to the temple's religious rituals and elucidates the development of new cultural activities and art forms, which not only contributed to the emergence of vernacular ethnic art and music, but also to the construction of a community of socially engaged Japanese American Buddhists. By opening their temple to members of local minority communities, Senshin Buddhists formed artistic and political coalitions with other peoples of color, harboring subaltern cultural activism, which transgressed national, racial, and religious borders, and defied hegemonic racial, gender, and class hierarchies. [source]