The encounter between the Christian Churches and Psychology has, for all its evident cultural importance, received little attention from disciplinary historians. During the period between the two world wars in Britain this encounter was particularly visible and, as it turned out, for the most part relatively amicable. Given their ostensive rivalry this is, on the face of it, somewhat surprising. Closer examination, however, reveals a substantial convergence and congruence of interests between them within the prevailing cultural climate, and considerable overlapping (...) of membership. The character of their meeting was, it is argued, determined more by these factors than by fundamental divergences in intellectual and theoretical orientation. Such divergences were diplomatically sidelined, on the religious side, by viewing Psychology as having certain ‘blind spots’ and, on the Psychology side, by invoking the argument that ‘science’ is concerned only with ‘facts’, not ‘values’. Only some hard-line psychoanalysts adopted an explicitly anti-religious stance. Religion’s concessions ultimately proved too high a price, and following this period the Churches began distancing themselves from Psychology. Their current relationship is very different from that which prevailed from 1918 to 1939. A fuller historical picture of the relationship between Psychology and religion awaits consideration of other sites and periods. (shrink)

While much has been written on the work of the psychoanalyst John Bowlby, little comment has been made on his political activities and how they related to his theorizing. In his work it can be seen how psychoanalytic ideas of love underlay not only his theory of attachment, but also the creation of new political ideas. Bowlby’s collaboration with Evan Durbin, a little-known but important economist and political philosopher, was underpinned by a belief that social responsibility was an evolved psychological (...) potentiality that could be actualized in the mother-child bonding processes. This reflected and reinforced their democratic socialist vision. Furthermore, their work helped usher in a new technological framework for conceiving of social policy, a framework that would dominate British politics after the Second World War. This is illuminated in considering Bowlby’s role in the evacuation scheme and Durbin’s contributions to Clement Attlee’s government. (shrink)

The article traces the origination of the psychological concept of the ‘herd instinct’, popularized by British surgeon Wilfred Trotter, locating this in a distinctive moment of dialogue between the natural and human sciences. It challenges the incorrect association of Trotter’s model with the crowd theory of Gustave Le Bon and negative commentaries on mass culture. In contrast, it shows that Trotter’s model rests on imitation and suggestion not as the sign of a derogated culture but as the ground of associated (...) life, with altruism as its highest expression. His argument that individuals possessed an inherent capacity for association and a disposition to act in the interests of the social group was designed to challenge the hierarchical models of Social Darwinism. Instead, he highlighted the evolutionary importance of variability and innovation and proposed a horizontal model of cooperation as the basis of adaptation. Trotter’s narrative of human potential pre-dated and informed Freud’s own collective psychology, as well as providing an influential challenge to his theory of repression. The widespread take-up of Trotter’s model of the herd instinct in the context of futures thinking, forming the basis of an egalitarian approach to governance that proposed human fulfilment and social progress as complementary aims, supports the article’s argument that psychological approaches to collectivity were well established prior to the First World War rather than formed in response to it, and that these were embedded within social thinking across the political spectrum, rather than derived for instrumentally conservative purposes. (shrink)

This essay critically engages the concept of transcendence in Charles Taylor's A Secular Age. I explore his definition of transcendence, its role in holding a modernity-inspired nihilism at bay, and how it is crucial to the Christian antihumanist argument that he makes. In the process, I show how the critical power of this analysis depends heavily and paradoxically on the Nietzschean antihumanism that he otherwise rejects. Through an account of what I describe as naturalistic Christianity, I argue that transcendence need (...) not be construed as supernatural, that all of the resources necessary for a meaningful life are immanent in the natural process, which includes the semiotic capacities of Homo sapiens. Finally, I triangulate Taylor's supernatural account of transcendence, naturalistic Christianity, and Dreyfus and Kelly's physis-based account of “going beyond” our normal normality in All Things Shining: Reading the Western Classics for Meaning in a Secular Age. (shrink)

Almost all of the themes contained in E.O.Wilson's sociobiological writing on war and human aggression were prefigured in Anglo-American bio-social discourse, c. 1880–1919. Instinct theory – stemming from animal psychology and the genetics revolution – encouraged the belief that pugnacity had been programmed into the ancient part of the human brain as a result of evolutionary pressures dating from prehistory. War was seen to be instinct-driven, and genocidal fighting postulated as a eugenic force in early human evolution. War was explained (...) in distinctly modern sociobiological terms as adaptive behaviour springing from territorial urges, crowding, competition for resources and reproductive advantage, ethnocentrism and pseudo-speciation. (shrink)

Several accounts of the evolution of religion distinguish two phases: an earlier shamanic stage and a later doctrinal stage. Similarly, several theories of human cognition distinguish two cognitive modes: a phylogenetically older system that is largely intuitive and a later, more distinctively human system that is more rational and articulate. This article suggests that cognition in the earlier stage in the evolution of religion is largely at the level of intuition, whereas the cognition of doctrine or religion is more conceptual (...) and rational. Early religious cognition is more embodied and is more likely to carry healing benefits. The evolutionary origins of religion in humans seem to depend on developments in the cognitive architecture. It is further suggested that the cognition of early religion shows less conceptual differentiation, is characteristically participatory rather than objectifying and is less individualistic. The development of religion in recent centuries appears to show some approximate recapitulation of the stages through which religion originally evolved. (shrink)

During the Second World War, through innovations in officer selection and group therapy, the army psychiatrists John Rickman and Wilfred Bion changed our understanding of leadership. They showed how soldiers under stress could develop real authority through their attentiveness to each other. From contrasting experiences 25 years earlier each had seen how people in groups are moved by elemental forces that undermine judgement and thought. This article arose from my experiences as a trainee at the Tavistock Clinic, where the method (...) of reflective work discussion, giving individuals seated in a circle the choice to speak or to remain silent, seemed similar to a Quaker meeting. Many decades later I found that this association had a basis in fact. Among other influences on Bion — a childhood in India, distinguished service in the First World War, and a surgical apprenticeship with Wilfred Trotter — there is a little-acknowledged Quaker source, in John Rickman, for Bion’s radical work in the army that led to new methods of training and organizational consultancy in the postwar Tavistock. (shrink)