Psychology as a Science of the Soul: Evangelos Christou's The Logos of the Soul (1963).

After Evangelos Christou (1923-1956) studied philosophy at King's College, Cambridge, with Wittgenstein and others, he earned a doctorate at the Jung Institute in Zürich. He then returned home to Alexandria, near which he died in a car crash. The Logos of the Soul, published posthumously, argued for a psychology that would be neither a natural scientific psychology, devoted to causal analyses, nor a philosophical discipline that analysed mental events. Psychology would be an autonomous science of the soul, an unknown distinct from body and mind. Science deals with bodies and behaviours; philosophy with the mental concepts and acts. Psychology deals with "psychological experience". Dreams and fantasies can be sources of psychological experience, but so can perceptual acts and mental acts. Meaning occurs when something encounters an ego or self in a psychological experience. Observation in psychology is participant observation, akin to witnessing of a drama. Psychological methods, such as psychotherapy, are both means of discovery and means of becoming. Christou's work brought together Jung's analytical psychology and mid-century British philosophy in order to stake out the ground for psychology that would be an empirical analysis of psychological experience and a logical analysis of the concepts used in that psychology.

Après qu'Evangelos Christou (1923­1956) ait étudié la philosophie au King's College à Cambridge, avec Wittgenstein et d'autres, il fit un doctorat à l'Institut Jung de Zurich. Il retourna ensuite à Alexandrie, où il mourut peu de temps après dans un accident de voiture. The Logos of the Soul, publié à titre posthume, plaide pour une psychologie qui ne serait ni une psychologie scientifique naturelle, dédiée aux analyses causales, ni une discipline philosophique qui analyse les événements du mental. La psychologie serait une science autonome de l'âme, une inconnue distincte du corps et du mental. La science traite des corps et des comportements; la philosophie s'occupe des concepts et des actes. La psychologie s'intéresse à « l'expérience psychologique ¼. Les rêves et les fantasmes peuvent être des sources d'expérience psychologique, mais il en est de même pour les actes de perception et les actes du mental. Le sens apparait quand quelque chose rencontre un moi ou un soi dans une expérience psychologique. L'observation en psychologie est une observation participative, qui s'apparente à être témoin d'une pièce dramatique. Les méthodes psychologiques, telles la psychothérapie, sont à la fois des moyens d'exploration et des moyens pour devenir. L'œuvre de Christou a relié la psychologie analytique de Jung et la philosophie britannique du milieu du siècle afin de revendiquer le terrain pour une psychologie qui serait une analyse empirique de l'expérience psychologique et une analyse logique des concepts utilisés dans cette psychologie.

Luego de estudiar filosofía en el King's College de Cambridge, con Wittgenstein y otros, Evangelos Christou (1923­1956) obtuvo un doctorado en el Instituto Jung de Zúrich. Posteriormente regresó a su casa en Alejandría, cerca de la cual murió en un accidente de auto. El Logos del alma, publicado póstumamente, abogaba por una psicología que no fuera ni una psicología científica natural, dedicada a los análisis causales, ni una disciplina filosófica que analizara los acontecimientos mentales. La psicología sería una ciencia autónoma del alma, lo desconocido distinto del cuerpo y de la mente. La ciencia se ocupa de los cuerpos y las conductas; la filosofía, de los conceptos y los actos mentales. La psicología se ocupa de la "experiencia psicológica". Los sueños y las fantasías pueden ser fuentes de experiencia psicológica, pero también los actos perceptivos y mentales. El sentido se produce cuando algo se encuentra con un ego o un self en una experiencia psicológica. La observación en psicología es una observación participante, similar a ser testigo de un drama. Los métodos psicológicos, como la psicoterapia, son a la vez medios de descubrimiento y medios de devenir. La obra de Christou reunió la psicología analítica de Jung y la filosofía británica de mediados de siglo para sentar las bases de una psicología que fuera un análisis empírico de la experiencia psicológica y un análisis lógico de los conceptos utilizados en esa psicología.

Social representations of chronic pain in newspapers, online media, and film.

Social representation theory provides a framework for studying how scientific knowledge affects common sense and communication through inquiries into everyday discourse. This qualitative study examined social representations of chronic pain from 4 sources: North American newspapers; "Chronic Illness Cat" memes from the social media web site, Pinterest; video blogs on YouTube; and from a 2014 film, Cake, and interviews and comments concerning it. Using thematic analysis, we first identified social representations found in our 4 sources and others found in 1 or 2 of them. Second, we analyzed the sources for their rhetorical intentions. Vlogs directly and memes indirectly were first-person accounts, self-authorizing statements of the truth of chronic pain, whereas newspaper articles and the film were third-person accounts of pain, the differences between these perspectives affecting what was said. We conclude that the medium shapes the message.

The theory and practice of Thomas Verner Moore's Catholic psychiatry and psychotherapy.

Thomas Verner Moore (1877-1969), a Catholic priest, psychologist, and psychiatrist, developed a Catholic psychiatry in the first half of the 20th century. Following a brief description of Moore's life, this article develops his psychiatric theory, beginning with its grounding in Thomistic philosophical thought. The relationship between reason and faith, the place of the soul in psychological theory, and a central role for Catholic moral teaching were three Thomistic principles vital to Moore's thinking. Defining psychology as the science of personality, and the study of personality as central to psychiatry, Moore articulated a theory and practice of psychotherapy that he contended was scientifically sound. Although his clinical work did not impose religious teachings on patients, if such teachings were meaningful to them, he did discuss them in sessions; moreover, Catholic moral teaching was a compass in his treatment of patients. The article includes a brief history of the psychiatric clinic that Moore first established in 1916 and its successor. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Historical intersections of psychology, religion, and politics in national contexts.

Various types of psychology have come into existence in and have been interacting with a plurality of contexts, contexts that have been radically varying in different states or nations. One important factor in the development of psychology has been the multiple relationships to the Christian religion, whether understood as an institution, a worldview, or a form of personal spirituality. The articles in this issue focus on the intertwinements between institutional religion and national political structures and on their influence on developing forms of psychology in four different national contexts: Spain, the Netherlands, the United Kingdom, and the United States. Within these four settings, aspects of the ways in which varying forms of Christian religion coconstituted, facilitated, and shaped psychology, theoretically, practically, and institutionally, are examined. The formative power of the religions was not independent of the relationships between religion and political power, but rather mediated by these.

Out of the ghetto: integrating Catholics into mainstream psychology in the United States after World War II.

The American Catholic Psychological Association (ACPA) was a voluntary association that formed and then transformed itself during a distinctive period of American history. Socially, American Catholics were primed to emerge from what they called their "ghetto," as this formerly largely immigrant group began to enter the economic and social mainstream. Institutions of higher education and psychology were recipients, moreover, of federal funding in the wake of World War II, and some of this money flowed to Catholic institutions. The ACPA began in 1947 as a way to bring Catholics in greater numbers into psychology and also to bring a Catholic perspective to bear on psychology. This article describes and analyzes the major initiatives of the ACPA: the establishment of undergraduate and graduate programs in psychology at Catholic colleges; placement services for members; and the development of psychological assessment programs for candidates for the religious life. In these ways, empirical psychological categories became part of Catholic discourses about psychological life. The ACPA voluntarily restructured itself in the late 1960s in response to a changed social environment and to a consensus that its first aim had been achieved. New issues were surfacing, making a denominational group irrelevant. The ACPA became Psychologists Interested in Religious Issues (PIRI) in 1970.

An encounter between psychology and religion: humanistic psychology and the Immaculate Heart of Mary nuns.

In the 1960s, humanistic psychology changed the relationship between psychology and religion by actively asserting the value of individual experience and self-expression. This was particularly evident in the encounter group movement. Beginning in 1967, Carl Rogers conducted a series of encounter groups, in order to promote "self-directed change in an educational system," for the Sisters of the Immaculate Heart of Mary, a religious order in California running an educational system. William Coulson, one of Rogers's associates in the project, later charged that the encounter groups undermined the religious order and played a major contributing part in the breakup of the order in 1970. The article examines these charges, situating the incident within the context of the changes occurring in religious life and in psychology in the 1960s. The article concludes that an already existing conflict the nuns had with the conservative Cardinal McIntyre of Los Angeles led to the departure of some 300 nuns from the order, who began the Immaculate Heart Community, an organization existing today. Nevertheless, encounter groups proved to be a psychological technology that helped to infuse a modern psychological--specifically, a humanistic psychological--perspective into contemporary religious life.

Neoscholastic psychology revisited.

Beginning around 1879, a Neoscholastic psychology developed, an experimental psychology with a soul. Opposed to materialism, it sought to renew Scholastic philosophy by incorporating the findings of the natural sciences. Neoscholastic psychology is an important chapter in the history of the relationships between science and religion in the 20th century. Neoscholastic psychology was both experimental and philosophical. This article presents the main accomplishments of North American Neoscholastic psychology in academic and applied areas. Neoscholastic psychologists championed scientific psychology while insisting on a better conception of human nature. Philosophical critiques led to a decline of Neoscholasticism; after the 1960s it was no longer official Catholic philosophy. Neoscholasticism gave psychologists concerned with philosophical questions impetus to turn to phenomenology, existentialism, and humanistic psychology.

Contradictions between Catholicism and psychology in the United States.

A study of two conflicts between psychology and Catholic thinking in the twentieth century in the United States suggests that between psychology and religion there are intrinsic contradictions. In the mid-1890s, Edward A. Pace defended the new experimental psychology against attacks by Thomas Hughes, who argued that psychology abandons the soul and encourages utilitarianism in education. In the late 1940s, Fulton J. Sheen attacked psychoanalysis for its reductionism and he asserted the superiority of the sacrament of confession. His critics, mainly Catholic psychoanalysts, claimed that Sheen misrepresented what occurred in psychiatry. Underlying both conflicts were conflicting conceptions of human subjectivity.