Showing posts with label ecopsychology. Show all posts
Showing posts with label ecopsychology. Show all posts

Tuesday, July 29, 2014

PsyBlog - 10 Remarkable Ways Nature Can Heal Your Mind


It seems to have taken a while to discover the obvious, but science is finally beginning to recognize how important it is for human beings to stay connected to nature, even in small ways, to maintain our physical and mental health. Until a few hundred years ago, most of humanity lived with an intimate connection to nature and the Earth - as it should be.

Here are a few previous news articles/studies on this topic.
The brief article below summarizes 10 specific ways that spending time in nature can improve mental and physical health.

10 Remarkable Ways Nature Can Heal Your Mind

Post image for 10 Remarkable Ways Nature Can Heal Your Mind


People now spend up to 25% less time enjoying nature than they did 20 years ago. What is that doing to our minds?

People are spending less and less time enjoying the outdoors and nature with every passing year.
 
The recent shift away from nature has been incredible: some studies estimate people now spend 25% less time in nature than they did 20 years ago (Pergams & Zaradic, 2007).

Instead, recreational time is often spent surfing the internet, playing video games and watching movies.

This is a pity not merely because of the physical benefits of being outside, but also because of the psychological benefits.

Here are 10 of the most remarkable ways in which being outside, in nature, can heal the mind.

1. Feel more alive

Being inside all the time gives you a dead, flat feeling.

Being in nature, though, makes people feel more alive, which several studies have confirmed (Ryan et al., 2010).

It’s not just about the extra amount of exercise people get when they’re in nature, it has its own special effect.

Nature itself genuinely makes people feel happier, more healthy and more energetic.

Professor Richard Ryan, who has studied how nature benefits the mind, said:
“Nature is fuel for the soul.
Often when we feel depleted we reach for a cup of coffee, but research suggests a better way to get energized is to connect with nature.”
And this extra vitality has all sorts of knock-on benefits:
“Research has shown that people with a greater sense of vitality don’t just have more energy for things they want to do, they are also more resilient to physical illnesses.
One of the pathways to health may be to spend more time in natural settings.”

2. 50% more creative

Going into nature for an extended period can have remarkable effects on creativity.

A recent study had participants take a four- or six-day trip into the wilderness.

Their study showed that…
“…four days of immersion in nature, and the corresponding disconnection from multimedia and technology, increases performance on a creativity, problem-solving task by a full 50 percent,” (Atchley et al., 2012)
Why does it work? The psychologists explained:
“Our modern society is filled with sudden events (sirens, horns, ringing phones, alarms, television, etc.) that hijack attention.
By contrast, natural environments are associated with gentle, soft fascination, allowing the executive attentional system to replenish.” (Atchley et al., 2012)

3. Reduce acute stress

The Japanese are big fans of walking in the forest to promote their mental health.

The practice is called shinrin-yoku, which literally means ‘forest bathing’.

One study conducted by Japanese researchers has found that the practice is particularly useful for those suffering acute stress (Morita et al., 2006).

Their study of 498 people found that shinrin-yoku reduced hostility and depression as well as increasing people’s liveliness compared to comparable control groups.

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4. Ease dementia symptoms

Gardens in care homes may have therapeutic benefits for those suffering from dementia, according to a review of 17 separate studies (Whear et al., 2014).

Researchers at the University of Exeter Medical School found that gardens reduced patients’ agitation, encouraged activity and promoted relaxation.

The study’s lead author, Rebecca Whear, said:
“There is an increasing interest in improving dementia symptoms without the use of drugs.
We think that gardens could be benefiting dementia sufferers by providing them with sensory stimulation and an environment that triggers memories.
They not only present an opportunity to relax in a calming setting, but also to remember skills and habits that have brought enjoyment in the past.”

5. Improve memory

Short-term memory can be improved 20% by walking in nature, or even just by looking at an image of a natural scene.

Marc G. Berman and colleagues at the University of Michigan wanted to test the effect of natural scenery on cognitive function (Berman, Jonides & Kaplan, 2008).
In the first of two studies participants were given a 35 minute task involving repeating loads of random numbers back to the experimenter, but in reverse order.

After this they were sent out for a walk – one group around an arboretum and the other down a busy city street – both while being tracked with GPS devices.

They each repeated the memory test when they got back.

The results showed that people’s performance on the test improved by almost 20% after wandering amongst the trees. By comparison those subjected to a busy street did not improve.

6. Greater sense of belonging

A small study of 10 children from a mostly Christian background found that those who spent more time outside felt more humbled by nature’s power as well as feeling a sense of belonging in the world.

Being outdoors more also enhanced the children’s appreciation of beauty.

These children took greater notice of colour, symmetry and balance in nature as well as displaying greater imagination and curiosity themselves.

The study’s lead author, Gretel Van Wieren, commented:
“This is the first generation that’s significantly plugged in to a different extent and so what does this mean?
Modern life has created a distance between humans and nature that now we’re realizing isn’t good in a whole host of ways.
So it’s a scary question: How will this affect our children and how are we going to respond?”
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7. Urban mental health boost

There is hope for those who live in cities.

The benefits from nature to people’s mental health aren’t restricted those who live in the countryside.

Moving to a greener urban area boosts mental health for at least three years.

The lead author Ian Alcock said:
“We’ve shown that individuals who move to greener areas have significant and long-lasting improvements in mental health.
These findings are important for urban planners thinking about introducing new green spaces to our towns and cities, suggesting they could provide long term and sustained benefits for local communities.”

8. Increase self-esteem

All kinds of exercise in nature can boost your self-esteem. And it’s surprising how little you have to do to get the boost.

One review analysed data from 1,252 people who took part in 10 different studies (Barton & Pretty, 2010).

People’s activities varied considerably, including things like gardening, walking, cycling, boating, fishing and horse-riding.

The study found that just 5 minutes ‘green exercise’ gave the largest boost to self-esteem.

9. Improve ADHD symptoms

Children with Attention Deficit Hyperactivity Disorder who play more outside have less severe symptoms, according to research.

Talylor and Kuo (2011) found that amongst 400 children diagnosed with ADHD, those that routinely played outside in green settings had better concentration.

Not only that but they were usually calmer, relaxed and happier.

The study even found that children who sat indoors looking out at a green space did better than those who were outside, but in a man-made environment without trees or grass.

That’s the power of the green spaces.

10. Help your brain work in sync

Tranquil natural scenes, like a seascape, cause vital areas of the brain to work in sync, according to researchers at the University of Sheffield (Hunter et al., 2010).

By contrast, man-made environments like roads disrupt connections within the brain.
Dr Michael Hunter, who lead the research, said:
“People experience tranquillity as a state of calmness and reflection, which is restorative compared with the stressful effects of sustained attention in day-to-day life.
It is well known that natural environments induce feelings of tranquillity whereas man-made, urban environments are experienced as non-tranquil."

Into the light…

As William Wordsworth put it:
“Come forth into the light of things, let nature be your teacher.”
Image credit: Ruben Alexander & Cedric Lange & Trey Ratcliff

Saturday, June 14, 2014

2014 – The Year in Books (so far)

Halfway through the year, almost, and there have already been some seriously good books published that will appear on a lot of top-ten lists in December. Some of those books are below, but there also a lot of books below no one will have heard of about side of their respective fields, books from academic publishers or other sources not likely to be found at your local bookstores.

Below is a list of the books I have picked up this year (which is not likely to be very mainstream), and I am including the publisher's ad copy for their books. I would love to review each of these, but I seriously do not have that kind of time. Perhaps, if time allows, I will offer some individual reviews of a few of these books.

2014 – The Year in Books (so far)

Jeremy Rifkin – The Zero Marginal Cost Society: The Internet of Things, the Collaborative Commons, and the Eclipse of Capitalism

 
In The Zero Marginal Cost Society, New York Times bestselling author Jeremy Rifkin describes how the emerging Internet of Things is speeding us to an era of nearly free goods and services, precipitating the meteoric rise of a global Collaborative Commons and the eclipse of capitalism.

Rifkin uncovers a paradox at the heart of capitalism that has propelled it to greatness but is now taking it to its death—the inherent entrepreneurial dynamism of competitive markets that drives productivity up and marginal costs down, enabling businesses to reduce the price of their goods and services in order to win over consumers and market share. (Marginal cost is the cost of producing additional units of a good or service, if fixed costs are not counted.) While economists have always welcomed a reduction in marginal cost, they never anticipated the possibility of a technological revolution that might bring marginal costs to near zero, making goods and services priceless, nearly free, and abundant, and no longer subject to market forces.

Now, a formidable new technology infrastructure—the Internet of things (IoT)—is emerging with the potential of pushing large segments of economic life to near zero marginal cost in the years ahead. Rifkin describes how the Communication Internet is converging with a nascent Energy Internet and Logistics Internet to create a new technology platform that connects everything and everyone. Billions of sensors are being attached to natural resources, production lines, the electricity grid, logistics networks, recycling flows, and implanted in homes, offices, stores, vehicles, and even human beings, feeding Big Data into an IoT global neural network. Prosumers can connect to the network and use Big Data, analytics, and algorithms to accelerate efficiency, dramatically increase productivity, and lower the marginal cost of producing and sharing a wide range of products and services to near zero, just like they now do with information goods.

The plummeting of marginal costs is spawning a hybrid economy—part capitalist market and part Collaborative Commons—with far reaching implications for society, according to Rifkin. Hundreds of millions of people are already transferring parts of their economic lives to the global Collaborative Commons. Prosumers are plugging into the fledgling IoT and making and sharing their own information, entertainment, green energy, and 3D-printed products at near zero marginal cost. They are also sharing cars, homes, clothes and other items via social media sites, rentals, redistribution clubs, and cooperatives at low or near zero marginal cost. Students are enrolling in free massive open online courses (MOOCs) that operate at near zero marginal cost. Social entrepreneurs are even bypassing the banking establishment and using crowdfunding to finance startup businesses as well as creating alternative currencies in the fledgling sharing economy. In this new world, social capital is as important as financial capital, access trumps ownership, sustainability supersedes consumerism, cooperation ousts competition, and “exchange value” in the capitalist marketplace is increasingly replaced by “sharable value” on the Collaborative Commons.

Rifkin concludes that capitalism will remain with us, albeit in an increasingly streamlined role, primarily as an aggregator of network services and solutions, allowing it to flourish as a powerful niche player in the coming era. We are, however, says Rifkin, entering a world beyond markets where we are learning how to live together in an increasingly interdependent global Collaborative Commons.
Michio Kaku – The Future of the Mind: The Scientific Quest to Understand, Enhance, and Empower the Mind

 
The New York Times best-selling author of PHYSICS OF THE IMPOSSIBLE, PHYSICS OF THE FUTURE and HYPERSPACE tackles the most fascinating and complex object in the known universe: the human brain. 
For the first time in history, the secrets of the living brain are being revealed by a battery of high tech brain scans devised by physicists. Now what was once solely the province of science fiction has become a startling reality. Recording memories, telepathy, videotaping our dreams, mind control, avatars, and telekinesis are not only possible; they already exist.
 
THE FUTURE OF THE MIND gives us an authoritative and compelling look at the astonishing research being done in top laboratories around the world—all based on the latest advancements in neuroscience and physics.  One day we might have a "smart pill" that can enhance our cognition; be able to upload our brain to a computer, neuron for neuron; send thoughts and emotions around the world on a "brain-net"; control computers and robots with our mind; push the very limits of immortality; and perhaps even send our consciousness across the universe.
   
Dr. Kaku takes us on a grand tour of what the future might hold, giving us not only a solid sense of how the brain functions but also how these technologies will change our daily lives. He even presents a radically new way to think about "consciousness" and applies it to provide fresh insight into mental illness, artificial intelligence and alien consciousness.

With Dr. Kaku's deep understanding of modern science and keen eye for future developments, THE FUTURE OF THE MIND is a scientific tour de force--an extraordinary, mind-boggling exploration of the frontiers of neuroscience.
Peter Zachar – A Metaphysics of Psychopathology (Philosophical Psychopathology)

 
In psychiatry, few question the legitimacy of asking whether a given psychiatric disorder is real; similarly, in psychology, scholars debate the reality of such theoretical entities as general intelligence, superegos, and personality traits. And yet in both disciplines, little thought is given to what is meant by the rather abstract philosophical concept of "real." Indeed, certain psychiatric disorders have passed from real to imaginary (as in the case of multiple personality disorder) and from imaginary to real (as in the case of post-traumatic stress disorder). In this book, Peter Zachar considers such terms as "real" and "reality" -- invoked in psychiatry but often obscure and remote from their instances -- as abstract philosophical concepts. He then examines the implications of his approach for psychiatric classification and psychopathology. Proposing what he calls a scientifically inspired pragmatism, Zachar considers such topics as the essentialist bias, diagnostic literalism, and the concepts of natural kind and social construct. Turning explicitly to psychiatric topics, he proposes a new model for the domain of psychiatric disorders, the "imperfect community" model, which avoids both relativism and essentialism. He uses this model to understand such recent controversies as the attempt to eliminate narcissistic personality disorder from the DSM-5. Returning to such concepts as real, true, and objective, Zachar argues that not only should we use these metaphysical concepts to think philosophically about other concepts, we should think philosophically about them.
Stephen Finlay – Confusion of Tongues: A Theory of Normative Language (Oxford Moral Theory)

Can normative words like "good," "ought," and "reason" be defined in entirely non-normative terms? Confusion of Tongues argues that they can, advancing a new End-Relational theory of the meaning of this language as providing the best explanation of the many different ways it is ordinarily used. Philosophers widely maintain that analyzing normative language as describing facts about relations cannot account for special features of particularly moral and deliberative uses of normative language, but Stephen Finlay argues that the End-Relational theory systematically explains these on the basis of a single fundamental principle of conversational pragmatics. These challenges comprise the central problems of metaethics, including the connection between normative judgment and motivation, the categorical character of morality, the nature of intrinsic value, and the possibility of normative disagreement. Finlay's linguistic analysis has deep implications for the metaphysics, epistemology, and psychology of morality, as well as for the nature and possibility of normative ethical theory. Most significantly it supplies a nuanced answer to the ancient Euthyphro Question of whether we desire things because we judge them good, or vice versa. Normative speech and thought may ultimately be just a manifestation of our nature as intelligent animals motivated by contingent desires for various conflicting ends.
Howard Rachlin – The Escape of the Mind

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The Escape of the Mind is part of a current movement in psychology and philosophy of mind that calls into question what is perhaps our most basic, most cherished, and universally accepted belief--that our minds are inside of our bodies. Howard Rachlin adopts the counterintuitive position that our minds, conscious and unconscious, lie not where our firmest (yet unsupported) introspections tell us they are, but in how we actually behave over the long run. Perhaps paradoxically, the book argues that our introspections, no matter how positive we are about them, tell us absolutely nothing about our minds. The name of the present version of this approach to the mind is "teleological behaviorism."

The approaches of teleological behaviorism will be useful in the science of individual behavior for developing methods of self-control and in the science of social behavior for developing social cooperation. Without in any way denigrating the many contributions of neuroscience to human welfare, The Escape of the Mind argues that neuroscience, like introspection, is not a royal road to the understanding of the mind. Where then should we look to explain a present act that is clearly caused by the mind? Teleological behaviorism says to look not in the spatial recesses of the nervous system (not to the mechanism underlying the act) but in the temporal recesses of past and future overt behavior (to the pattern of which the act is a part).
 
But scientific usefulness is not the only reason for adopting teleological behaviorism. The final two chapters on IBM's computer, Watson (how it deviates from humanity and how it would have to be altered to make it human), and on shaping a coherent self, provide a framework for a secular morality based on teleological behaviorism.
Robert J. Wicks – Perspective: The Calm Within the Storm

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For generations, classic wisdom literature has taught that a healthy perspective can replenish our thirst for a meaningful and rewarding life. From its inception clinical psychology has followed suit, revealing that how we see ourselves and the world is more important than what we see or have-in essence, that a healthy perspective is tantamount to possessing the psychological "pearl of great price."

Robert J. Wicks, world-renowned psychologist and author of Bounce: Living the Resilient Life, has written a powerful guide for discovering and regaining a balanced and healthy perspective. Combining classic wisdom with cutting-edge research in cognitive behavioral therapy and positive psychology, his new book, Perspective, offers concrete steps for overcoming doubt and resistance to openness, so that beneficial life changes become possible. Drawing on the psychology of mindfulness, gratitude, and happiness, Dr. Wicks also reveals how a healthy perspective makes us more aware of the beneficial things already present in our lives.

Perspective teaches us to see ourselves more completely and will inspire us to become the calm within the storm, better able to enjoy our experiences, maintain balance in our professional and personal lives, and reach out to others without being pulled down in the process.
Barbara Ehrenreich – Living with a Wild God: A Nonbeliever's Search for the Truth about Everything

From the New York Times bestselling author of Nickel and Dimed comes a brave, frank, and exquisitely written memoir that will change the way you see the world.

Barbara Ehrenreich is one of the most important thinkers of our time. Educated as a scientist, she is an author, journalist, activist, and advocate for social justice. In LIVING WITH A WILD GOD, she recounts her quest-beginning in childhood-to find "the Truth" about the universe and everything else: What's really going on? Why are we here? In middle age, she rediscovered the journal she had kept during her tumultuous adolescence, which records an event so strange, so cataclysmic, that she had never, in all the intervening years, written or spoken about it to anyone. It was the kind of event that people call a "mystical experience"-and, to a steadfast atheist and rationalist, nothing less than shattering.

In LIVING WITH A WILD GOD, Ehrenreich reconstructs her childhood mission, bringing an older woman's wry and erudite perspective to a young girl's impassioned obsession with the questions that, at one point or another, torment us all. The result is both deeply personal and cosmically sweeping-a searing memoir and a profound reflection on science, religion, and the human condition. With her signature combination of intellectual rigor and uninhibited imagination, Ehrenreich offers a true literary achievement-a work that has the power not only to entertain but amaze.
Nicholas Epley – Mindwise: How We Understand What Others Think, Believe, Feel, and Want

You are a mind reader, born with an extraordinary ability to understand what others think, feel, believe, want, and know. It’s a sixth sense you use every day, in every personal and professional relationship you have. At its best, this ability allows you to achieve the most important goal in almost any life: connecting, deeply and intimately and honestly, to other human beings. At its worst, it is a source of misunderstanding and unnecessary conflict, leading to damaged relationships and broken dreams.

How good are you at knowing the minds of others? How well can you guess what others think of you, know who really likes you, or tell when someone is lying? How well do you really understand the minds of those closest to you, from your spouse to your kids to your best friends? Do you really know what your coworkers, employees, competitors, or clients want?

In this illuminating exploration of one of the great mysteries of the human mind, University of Chicago psychologist Nicholas Epley introduces us to what scientists have learned about our ability to understand the most complicated puzzle on the planet—other people—and the surprising mistakes we so routinely make. Why are we sometimes blind to the minds of others, treating them like objects or animals? Why do we sometimes talk to our cars, or the stars, as if there is a mind that can hear us? Why do we so routinely believe that others think, feel, and want what we do when, in fact, they do not? And why do we believe we understand our spouses, family, and friends so much better than we actually do? Mindwise will not turn other people into open books, but it will give you the wisdom to revolutionize how you think about them—and yourself.
The following books are much less mainstream than any of those listed above. All of these books are edited and include a variety of authors presenting their own views on the topics. Most, if not all, are from Springer, and consequently are stupid expensive (which is when it's nice to get review copies).

Brain, Mind and Consciousness in the History of Neuroscience C.U.M. Smith • Harry Whitaker, Editors

This volume of essays examines the problem of mind, looking at how the problem has appeared to neuroscientists (in the widest sense) from classical antiquity through to contemporary times. Beginning with a look at ventricular neuropsychology in antiquity, this book goes on to look at Spinozan ideas on the links between mind and body, Thomas Willis and the foundation of Neurology, Hooke’s mechanical model of the mind and Joseph Priestley’s approach to the mind-body problem.

The volume offers a chapter on the 19th century Ottoman perspective on western thinking. Further chapters trace the work of nineteenth century scholars including George Henry Lewes, Herbert Spencer and Emil du Bois-Reymond. The book covers significant work from the twentieth century, including an examination of Alfred North Whitehead and the history of consciousness, and particular attention is given to the development of quantum consciousness. Chapters on slavery and the self and the development of an understanding of Dualism bring this examination up to date on the latest 21st century work in the field.

At the heart of this book is the matter of how we define the problem of consciousness itself: has there been any progress in our understanding of the working of mind and brain? This work at the interface between science and the humanities will appeal to experts from across many fields who wish to develop their understanding of the problem of consciousness, including scholars of Neuroscience, Behavioural Science and the History of Science.
Ecopsychology, Phenomenology, and the Environment: The Experience of Nature – Douglas A. Vakoch, Fernando Castrillón, Editors

This book seeks to confront an apparent contradiction: that while we are constantly attending to environmental issues, we seem to be woefully out of touch with nature. The goal of Ecopsychology, Phenomenology and the Environment is to foster an enhanced awareness of nature that can lead us to new ways of relating to the environment, ultimately yielding more sustainable patterns of living. This volume is different from other books in the rapidly growing field of ecopsychology in its emphasis on phenomenological approaches, building on the work of phenomenological psychologists such as Maurice Merleau-Ponty. This focus on phenomenological methodologies for articulating our direct experience of nature serves as a critical complement to the usual methodologies of environmental and conservation psychologists, who have emphasized quantitative research. Moreover, Ecopsychology, Phenomenology and the Environment is distinctive insofar as chapters by phenomenologically-sophisticated ecopsychologists are complemented by chapters written by phenomenological researchers of environmental issues with backgrounds in philosophy and geology, providing a breadth and depth of perspective not found in other works written exclusively by psychologists.
The Wiley-Blackwell Handbook of Psychoneuroimmunology – Alexander W. Kusnecov and Hymie Anisman, Editors

The term psychoneuroimmunology was originally coined to acknowledge the existence of functional interactions between the brain, the immune system and the endocrine system. As our understanding deepens of the interplay between the brain and the way bodies function, the field continues to grow in importance. This comprehensive handbook is an authoritative source of information on the history, methodology and development of research into psychoneuroimmunology. 

The interdisciplinary nature of the contributions reflects the fact that the subject is a multifaceted field of research integrating the traditionally separate subjects of biological and behavioral science. Psychoneuroimmunology attains a realistic appreciation of the interplay between different biological systems as they collectively maintain health and combat environmental challenges to health. Background material is balanced by a detailed assessment of emerging topics in psychoneuroimmunological research that focuses on the clinical and practical implications of findings from empirical studies on both humans and animals. While specialist readers will appreciate the coverage of progress made in psychoneuroimmunology, newcomers will gain much from its informed and accessible introduction to the field, as well as its exploration of a variety of methodological approaches.
New Frontiers in Social Neuroscience (Research and Perspectives in Neurosciences) – Jean Decety and Yves Christen, Editors

Traditionally, neuroscience has considered the nervous system as an isolated entity and largely ignored influences of the social environments in which humans and many animal species live. In fact, we now recognize the considerable impact of social structures on the operations of the brain and body. These social factors operate on the individual through a continuous interplay of neural, neuroendocrine, metabolic and immune factors on brain and body, in which the brain is the central regulatory organ, and also a malleable target of these factors. Social neuroscience investigates the biological mechanisms that underlie social processes and behavior, widely considered one of the major problem areas for the neurosciences in the 21st century, and applies concepts and methods of biology to develop theories of social processes and behavior in the social and behavioral sciences. Social neuroscience capitalizes on biological concepts and methods to inform and refine theories of social behavior, and it uses social and behavioral constructs and data to advance theories of neural organization and function. This volume brings together scholars who work with animal and human models of social behavior to discuss the challenges and opportunities in this interdisciplinary academic field.
Handbook of Executive Functioning – Sam Goldstein and Jack A. Naglieri, Editors
Planning. Attention. Memory. Self-regulation. These and other core cognitive and behavioral operations of daily life comprise what we know as executive functioning (EF). But despite all we know, the concept has engendered multiple, often conflicting definitions and its components are sometimes loosely defined and poorly understood.

The Handbook of Executive Functioning cuts through the confusion, analyzing both the whole and its parts in comprehensive, practical detail for scholar and clinician alike. Background chapters examine influential models of EF, tour the brain geography of the executive system and pose salient developmental questions. A section on practical implications relates early deficits in executive functioning to ADD and other disorders in children and considers autism and later-life dementias from an EF standpoint. Further chapters weigh the merits of widely used instruments for assessing executive functioning and review interventions for its enhancement, with special emphasis on children and adolescents.

Featured in the Handbook:
  • The development of hot and cool executive function in childhood and adolescence.
  • A review of the use of executive function tasks in externalizing and internalizing disorders.
  • Executive functioning as a mediator of age-related cognitive decline in adults.
  • Treatment integrity in interventions that target executive function.
  • Supporting and strengthening working memory in the classroom to enhance executive functioning.
The Handbook of Executive Functioning is an essential resource for researchers, scientist-practitioners and graduate students in clinical child, school and educational psychology; child and adolescent psychiatry; neurobiology; developmental psychology; rehabilitation medicine/therapy and social work.
Brain Theory: Essays in Critical Neurophilosophy – Charles T. Wolfe, Editor

From its beginnings until the present day, neuroscience has always had a special relationship to philosophy. And philosophy has long puzzled over the relation between mind and brain (and by extension, the relation of cerebral processes to freedom, morals, and justice, but also to perception and art). This volume presents some of the state-of-the-art reflections on philosophical efforts to 'make sense' of neuroscience, as regards issues including neuroaesthetics, neuroethics and neurolaw, but also more critical, evaluative perspectives on topics such as the social neuroscience of race, neurofeminism, embodiment and collaboration, memory and pain, and more directly empirical topics such as neuroconstructivism and embodied robotics. Brain theory as presented here is neither mere commentary on the state of the sciences, nor armchair philosophical reflection on traditional topics. It is more pluralistic than current philosophy of neuroscience (or neurophenomenology), yet more directly engaged with empirical, indeed experimental matters than socio-cultural discussions of 'brainhood' or representations of the brain.
Late Modernity: Trajectories towards Morphogenic Society (Social Morphogenesis) – Margaret S. Archer, Editor

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This volume examines the reasons for intensified social change after 1980; a peaceful process of a magnitude that is historically unprecedented. It examines the kinds of novelty that have come about through morphogenesis and the elements of stability that remain because of morphostasis. It is argued that this pattern cannot be explained simply by ‘acceleration’. Instead, we must specify the generative mechanism(s) involved that underlie and unify ordinary people’s experiences of different disjunctions in their lives. The book discusses the umbrella concept of ‘social morphogenesis’ and the possibility of transition to a ‘Morphogenic Society’. It examines possible ‘generative mechanisms’ accounting for the effects of ‘social morphogenesis’ in transforming previous and much more stable practices. Finally, it seeks to answer the question of what is required in order to justify the claim that Morphogenic society can supersede modernity.

Wednesday, October 02, 2013

New Issue of Integral Review - Vol. 9(3), Sept 2013 - Abstracts

A new issue of Integral Review, Vol. 9(3), September 2013 is now online and available to read. As always, it is an open access, Creative Commons publication.

Here are the abstracts. I am particularly interested in the articles by Gary Raucher (initiation in Western esoteric thought) and Bahman A.K. Shirazi (metaphysics and spiritual bypassing in integral psychology).
Enjoy!

Special Issue: CIIS - Integral consciousness: From cosmology to ecology

CIIS Special Issue Editor: Bahman Shiraz

Vol. 9, No. 3 Abstracts 

 

Editorial

Bahman Shiraz

The Founding Mission of CIIS as an Education for the Whole Person

Joseph L. Subbiondo

Abstract: This article discusses the introduction of meditation practice into higher education as part of an integral approach to education. A number of current authors are cited emphasizing the importance and relevance of mindfulness mediation in daily life. In addition, California Institute of Integral Studies founder Haridas Chaudhuri’s philosophy of meditation and its connection to action are explored.

* * * * *

The Quest for Integral Ecology

Sam Mickey, Adam Robbert, Laura Reddick

Abstract: Integral ecology is an emerging paradigm in ecological theory and practice, with multiple and varied integral approaches to ecology having been proposed in recent decades. A common aim of integral ecologies is to cross boundaries between disciplines (humanities, social sciences, and biophysical sciences) in efforts to develop comprehensive understandings of and responses to the intertwining of nature, culture, and consciousness in ecological issues. This article presents an exploration of the different approaches that have been taken in articulating an integral ecology. Along with a historical overview of the notion of integral ecology, we present an exposition of some of the philosophical and religious visions that are shared by the diversity of integral ecologies. Keywords: ecology, integral ecology, religion and ecology, speculative philosophy, Thomas Berry.

* * * * *

Toward an Integral Ecopsychology: In Service of Earth, Psyche, and Spirit

Adrian Villasenor-Galarza

Abstract: In this paper, I advance a proposal for an integral ecopsychology, defining it as the study of the multileveled connection between humans and Earth. The initial section expounds the critical moment we as a species find ourselves at and, touching on different ecological schools, focuses on ecopsychology as a less divisive lens from which to assess our planetary moment. In the next section, I explore three avenues in which the project of ecopsychology enters into dialogue with spiritual and religious wisdom, thus expanding the project’s scope while spelling out the particular lineage of integral philosophy followed. The next section addresses the value of integral ecopsychology in facing the ecological crisis, highlighting the importance of seeing such a crisis as a crisis of human consciousness. At the level of consciousness, religious and spiritual wisdom have much to offer, in particular the anthropocosmic or “cosmic human” perspective introduced in the next section. The relevance of the anthropocosmic perspective to cultivate ecologically sound behaviors and ecopsychological health is explored and presented as a main means to bringing ecopsychology in direct contact with religious and spiritual teachings. This contact is necessary for the study of the multileveled connection between humans and Earth. Finally, I propose an expanded definition of integral ecopsychology while offering three tenets deemed essential for its advancement.

* * * * *

Integral Ecofeminism: An Introduction

Chandra Alexandre

Abstract: This article offers an introduction to integral ecofeminism as a spiritually-grounded philosophy and movement seeking to catalyze, transform and nurture the rising tension of the entire planet. It articulates integral ecofeminism as an un-pathologizing force toward healing, as the offering of a possibility for creating and sustaining the emergent growth of individuals, institutions and our world systems toward awareness. Doing so, it embraces sacred and secular, rational and emotional, vibrant and still, in its conception of reality; and with this, it is a way of looking at the world whole, seeking to acknowledge the wisdom of creation in its multiplicity, specificity, and completely profound manifestation.

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Loving Water: In Service of a New WaterEthic

Elizabeth McAnally

Abstract: In this paper, I argue that a new water ethic is needed in light of the global water crisis, an ethic that responds to contemporary water issues as it draws from the values embedded within the rich religious and spiritual traditions of the world. This paper explores how a new water ethic could gain much from the Hindu concept seva (loving service) that arises from the traditions of bhakti yoga (loving devotion) and karma yoga (altruistic service). Drawing from David Haberman’s work with the Yamuna River of Northern India, I investigate how the concept of seva has been recently used in the context of environmental activism that promotes restoration efforts of the Yamuna River, a river worshiped by many as a goddess of love.

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An Integral Perspective on Current Economic Challenges: Making Sense of Market Crashes 

Pravir Malik

Abstract: Market crises are interpreted in much the same way. Hence action is also always of a similar type, regardless of the market crisis that may have occurred. It is a similar set of tools that are applied to all crises, and usually this has to do with managing the money supply, interest rates, and slapping on austerity measures. But this is a myopic view. Crises are never the same. Presented here is a holistic model that draws inspiration form the journey a seed makes in becoming a flower in more fully understanding the nature of the crisis we may be facing. Action will be different depending on what phase in the journey the economy is assessed at being. In this paper we look at market crises scanning four decades, from the Bear Market of the early 1970s to recent European Union Sovereign Debt Crises.

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The Path of Initiation: The Integration of Psychological and Spiritual Development in Western Esoteric Thought

Gary Raucher

Abstract: This paper examines, from an emic stance, a strand of Western esoteric wisdom that offers a particular perspective on psycho-spiritual development in relation to spiritual emergence, the mutually interdependent evolution of consciousness and substance, and the functional role of human incarnation within our planetary life. The writings of Alice A. Bailey (1880-1949) and Lucille Cedercrans (1921-1984) serve as significant reference points in this effort. These teachings hold an integral view of human development in which a person’s awareness and self-identification progress from polarization in physical matter and sensation through progressively subtler gradients of emotional and mental experience, culminating in “The Path of Initiation,” a phase of psychological and spiritual expansions into deepening levels of transcendent, supramental consciousness and functioning. The esoteric teachings described here portray this path descriptively rather than prescriptively, and have significant parallels to Sri Aurobindo’s Integral vision. Both consider human life in form to be a vital and necessary phase within the larger cosmic evolution of consciousness and matter, and both are frameworks that expansively embrace the significance of the Divine as both immanent and transcendent presence. The important issue of epistemological methodology and the testing of esoteric assertions is also considered.

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A New Creation on Earth: Death and Transformation in the Yoga of Mother Mirra Alfassa

Stephen Lerner Julich

Abstract: This paper acts as a précis of the author’s dissertation in East-West Psychology at the California Institute of Integral Studies in San Francisco. The dissertation, entitled Death and Transformation in the Yoga of Mirra Alfassa (1878-1973), Mother of the Sri Aurobindo Ashram: A Jungian Hermeneutic, is a cross-cultural exploration and analysis of symbols of death and transformation found in Mother’s conversations and writings, undertaken as a Jungian amplification. Focused mainly on her discussions of the psychic being and death, it is argued that the Mother remained rooted in her original Western Occult training, and can best be understood if this training, under the guidance of Western Kabbalist and Hermeticist Max Théon, is seen, not as of merely passing interest, but as integral to her development.

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Traditional Roots of Sri Aurobindo’s Integral Yoga

Debashish Banerji

Abstract: Sri Aurobindo’s teachings on Integral Yoga are couched in a universal and impersonal language, and could be considered an early input to contemporary transpersonal psychology. Yet, while he was writing his principal works in English, he was also keeping a diary of his experiences and understandings in a personal patois that hybridized English and Sanskrit. A hermeneutic perusal of this text, The Record of Yoga, published by the Sri Aurobindo Ashram, uncovers the semiotics of Indian yoga traditions, showing how Sri Aurobindo utilizes and furthers their discourse, and where he introduces new elements which may be considered “modern.” This essay takes a psycho-biographical approach to the life of Sri Aurobindo (1872-1950), tracing his encounters with texts and situated traditions of Indian yoga from the period of his return to India from England (1893) till his settlement in Pondicherry (1910), to excavate the traditional roots and modern ruptures of his own yoga practice, which goes to inform his non-sectarian yoga teachings.

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The Metaphysical Instincts & Spiritual Bypassing in Integral Psychology

Bahman A.K. Shirazi

Abstract: Instincts are innate, unconscious means by which Nature operates in all forms of life including animals and human beings. In humans however, with progressive evolution of consciousness, instincts become increasingly conscious and regulated by egoic functions. Biological instincts associated with the lower-unconscious such as survival, aggressive, and reproductive instincts are well known in general psychology. The higher-unconscious, which is unique to human beings, may be said to have its own instinctual processes referred to here as the ‘metaphysical instincts’. In traditional spiritual practices awakening the metaphysical instincts has often been done at the expense of suppressing the biological instincts—a process referred to as spiritual bypassing. This essay discusses how the metaphysical instincts initially expressed as the religious impulse with associated beliefs and behaviors may be transformed and made fully conscious, and integrated with the biological instincts in integral yoga and psychology in order to achieve wholeness of personality.

Friday, October 26, 2012

Katherine Rowland - Whole Earth Mental Health (Ecopsychology)

Ecopsychology is a relatively new but rapidly growing field of psychology, with its correlate ecotherapy. Here is a little background on ecopsychology from Robert Greenway, which references Ken Wilber's dismissive assault on earlier ecopsych models. Below this is Rowland's article on ecopsychology.

Six Faces of Ecopsychology
(or 'Six Directions in Search of a Center')

by Robert Greenway

I. Ecopsychology as Umbrella/Container for Discussions About Nature

This is the most common use of the term, and its meanings are diverse, to say the least. Somehow, the term 'ecopsychology' frees people to talk very personally about their concerns over environmental issues, or their angers or fears or grief over specific human-caused problems, or just about anything even remotely connected to natural processes (examples recently gleaned from an Internet ecopsychology group: discussions of recycling, burial practices, education, politics, economics, corporate responsibility, endangered species, ebonics, and so on). There are no boundaries in this realm, although it is commonly assumed, more or less, that any human activity means 'psychology', and anything having to do with 'nature' is ecology, which, together, cover just about everything. Most discussions in this realm are covered more rigorously in other fields. Thus, this category has all the characteristics of a popular fad, a bandwagon, although obviously a need is being fulfilled; perhaps a 'mythic container' is being created, a stimulus for much-needed development of personal and social narrative recasting the human nature relationship.

II. Ecopsychology as Basis for Healing, for a 'New' Therapy

This is also a common (and one of the most coherent) uses of the term.

There are at least two (overlapping) camps within this category:

(A) The psychological problems resulting from Western-Industrial Culture's alleged increasing distance from Nature (or 'natural processes'). Paul Shepherd's work (Nature and Madness) is paradigmatic.

(B) The use of nature (some kind of immersion in nature) for healing what is believed to be 'the human-nature disjunction' (the idea that re-immersion in nature will somehow offset the pathogenic effects of a culture increasingly isolated from- or dominant over- natural processes).

The many forms of wild-erness healing are paradigmatic, although psychotherapists discuss the movement of a therapeutic session from inside the office to out on the patio or a walk in the garden or park as 'ecopsychology'.

III. Calls for an Ecopsychology


For many, expressions of the need for an ecopsychology are synonymous with ecopsychology-as-field. Although as pointed out above, ideas about the human-nature relationship have been around for decades, or centuries (whether couched in philosophical speculations or pragmatic need), the 1990's call for an ecopsychology is at once a call for a container, for a field, for a discipline, for principles, most of all, for something to do to 'save the earth' from human-caused destruction to the very processes upon which humans and all life depends. Theodore Roszak's The Voice of the Earth is paradigmatic; some of James Hillman's writings are calling for a revision of psychology that would acknowledge the existence of a natural context for all psychological processes, all life!; and, as mentioned above, Paul Shepherd's Nature and Madness (and all his other writings) have for a long time been calling for psychology to become aware of the disjunctive effects of our culture's accelerating distancing with natural processes.

IV. Ecopsychology as Experiential

For a variety of reasons (such as recent generations' mistrust of philosophy; of 'words that dominate'; of rationality, objectivity, logic; the relief of physical activity as opposed to thinking; the obvious needs for- and benefits of- 'actions'; the increasingly obvious contradictions between what environmental theorists do and what they say ; the conviction that 'experience' (usually meaning experience prior to cultural mediation) is more 'correct' or 'spiritual' or should have primacy over all subsequent psychological processes) - all this and more brings into the burgeoning ecopsychology 'field' calls for 'less talk and more walk'. Thus, for many, 'ecopsychology' means the vision quest, the wilderness excursion, the full-moon ritual, the blockade of a logging road, yoga, or the meditation practice. At a more linguistic level, such actions - and particularly those that involve 'bridges' between culture and nature (such as, say, gardening, sexuality, child-raising, food finding and preparation, shelter, etc.) - are seen not so much as synonymous with ecopsychology, but an essential experiential source of psychological language (i.e., from experience-to-language rather than from philosophy-to-language).

V. Spiritual Practice as Ecopsycyology

This of course overlaps with category IV, above, but warrants separate attention, for the reason that, though 'spiritual' here means primarily experiential, it also includes the theoretical, as for example, Ken Wilber's massive intellectual work (in particular the first book in his huge trilogy: Sex, Evolution, and Spirit). The underlying assumption here, crucial to many in the environmental movement, is that nature is spirit (i.e. 'Source', where a return to 'right relationship' with nature implies a right relationship with Spirit, and that without this depth (or height!) all efforts at healing the human-nature relationship will fall short. Of course the debate rages whether Spirit has fully descended into earth, or whether earth-consciousness is evolving towards a higher 'spirit' (or whether both are true). Whatever, many now working within an ecopsychology umbrella strive for that feeling or 'groove' of oneness with nature, and assume this to be an essential spiritual approach to healing the human-nature relationship. Many others are turning to the works of Ken Wilber as a trans-personal psychology base for the 'psychology' part of ecopsychology; or to Buddhist psychology (or other religions) as a way of including spirit or 'mystery' in the attempts to overcome the dualism currently inherent in western cultural views of the human-nature relationship.

VI. 'Core' Ecopsychology as Language

Without discounting any of the above categories of emergent ecopsychology, this category -- very sparse, and without much attention indeed – attempts to 'ground' an ecopsychology in language (the 'logos' of both psychology and ecology) that is philosophically coherent and consistent. The assumption here is, like other disciplines, without a core language, or at least a core set of questions, something as vast as 'ecopsychology' will fly off in all directions and will become, essentially, meaningless, however stimulating or productive of an occasional insight it may be.

Assumptions tend to be that the human-nature relationship is psychologically based, that psychology (as emergent in culture) is capable of being skewed (and that this is the case in Western culture), that no existing psychology has a complete handle on the situation (and thus a 'new' psychology must emerge), that the human cognitive penchant for extreme dualism is as close as we can presently come to an expression of the cause of the human-nature disjunction; that language needn't be dualistic (though it often engenders dualism), and that, perhaps, 'the question of consciousness' is at the heart of all these core questions. The work of Warwick Fox (Transpersonal Ecology) is an attempt at a core language, using an analysis of 'deep ecology' and 'transpersonal psychology' to formulate a model of a healthy human-nature relationship. Ken Wilber's work attempts the same, although his rather vicious attacks on deep ecology and earlier forms of ecopsychology for not being transpersonal enough (or rather, for not being couched explicitly in Wilber's latest transpersonal models) makes his work somewhat problematical. At present, the only true ecopsychology text is by Deborah Winter (Ecological Psychology: Healing the Split Between Planet and Self), which is an excellent basic text that combs through a variety of psychologies and philosophies in search of an ecopsychological language that would be practical and stimulating for changing behaviors re the human-nature relationship. There are of course many shorter papers coming out dealing with definitions and ecopsychological ideas, and a number of books in the works that will, hopefully, help to focus this 'field' in a coherent language.
And now, here is Katherine Rowland's new article from Guernica.

Katherine Rowland: Whole Earth Mental Health


By Katherine Rowland

September 20, 2012
The evolving field of ecopsychology aims to cure what ails us by bridging the human-nature rift.


Image from Flickr via Poytr
By Katherine Rowland
“The economy is a wholly-owned subsidiary of the environment,” said Herman Daly in his 1977 treatise Steady State Economics, invoking the notion that global financial systems hang in careful balance dependent on the planet’s environmental health—a rare idea for the time. Economists, environmentalists, and social scientists alike have since carried variations of Daly’s logic to consumers and boardroom members, urging the public and private sectors to recognize that capital can only be as healthy as the resources on which it depends. Even these ambitious ideas, though, don’t question the underlying assumption that the whole wild world exists for man to mine and plunder, and that we humans are separate from the nature rather than a part of it.

The group of specialists now calling bluff on this disconnection is a surprising one, coming not from wildlife biology or atmospheric science but from mental health professions. Many suggest that it’s high time to reframe Daly’s adage to include the human psyche. An evolving field known as “ecopsychology” proposes that the pervasive but fictive gulf between man and nature not only drives ecological decline, but also contributes to modern afflictions such as depression, anxiety, obesity and heart disease. From tenuous roots in Hippie-era urgings that we all be one with mother earth, ecopsychology has in recent years emerged as a legitimate approach to mental health, elaborating on research showing that people benefit from contact with nature—and suffer from its absence.

As If the Whole Earth Mattered

Oregon-based clinical psychologist Thomas Doherty has been at the forefront of efforts to usher the field into the realm of academic credibility. One of the directors of the American Psychological Association’s recently established Climate Change Task Force, Doherty is encouraging his mental health colleagues to address the psychic damage caused by ecological decline and the modern world’s insistent separateness from nature.

“Ecopsychology is not a discipline, so much as it is a social movement, a world view,” he says. Although practitioners have evolved a number of diverse treatment methods, from conducting therapy sessions out of doors to helping clients grieve toxic spills and species loss, Doherty says one of the unifying ideas in ecopsychology is its attempt to integrate a different set of questions into clinical practice. What, for example, does it mean to live as part of the web of life, but to behave as if we didn’t?
Ecopsychology endeavors to explode the nature-culture, mind-body binaries that for centuries have informed how we measure sanity and health. This bifurcating tendency is at the murky core of modern pathologies.
The seeming simplicity of this question obscures its underlying radicalism. “Psychology, as part of the Western tradition, is a Cartesian enterprise,” says Doherty. “It consciously tries to separate humans from the rest of nature.” The widely accepted rift between nature and humanity has supposed roots as broad and deep as the advent of language, of agriculture, the legacy of the Enlightenment. Ecopsychology endeavors to explode the nature-culture, mind-body binaries that for centuries have informed how we measure sanity and health. This bifurcating tendency doesn’t preserve civilization from savagery, but rather is at the murky core of modern pathologies, like anxiety, substance abuse, and compulsive shopping. In other words, it is only because we are at such a remove from nature that we can behave the way we do: using resources with no regard for consequence, consuming goods with no thought as to their production. Doherty asks “what if we were to reinvent psychology so that at its heart it was an ecological discipline?” Could changing our relationship to nature hold the key to mental health?

Shamans and Scientists

While aspects of ecopsychology emerged in the 1960s, congruent with the gathering force of the environmental movement, it was not really until the 1990s that it gained traction. In 1992 social historian Theodore Rozak (who takes credit for the term “counter-culture”) introduced “ecopsychology” into the vernacular, and called on practitioners to pursue “psychology as if the whole earth mattered.” The diversity in the field suggests that there is no general consensus on what this exactly means. Today, adherents hail from ranks as diverse as therapists, clinical researchers, wilderness guides, shamans, activists and anthropologists, whose methods range from conducting therapy sessions in parks, to vision quests, to documenting the healing qualities of green spaces, and probing what motivates someone to “sell their own nest.” But despite its eclecticism, ecopsychology has steadily begun to penetrate mainstream psychological circles. In 2010, Doherty launched the first peer-reviewed journal devoted to the subject, and this year MIT released a dedicated anthology. As a field of advanced study, ecopsychology degrees and courses are now offered by Lewis and Clark, Oberlin, and the University of Wisconsin, among other institutions.
How does depression correspond to a ruined landscape, or anxiety link to global warming or visions of future generations walking round a world eternally diminished?
However, when it comes to hard facts and data, ecopsychology begins to falter. While there is a robust literature supporting the idea that spending time in nature offers a host of health benefits, such as decreased stress, improved ability to focus, and even lowered risk for heart disease, proving cause and effect is far from clear. “There’s a lot of research showing the psychological benefits of nature. But does the loss of the natural world degrade mental health? That’s a difficult conclusion to support,” says experimental psychologist John Davis. How, for example, does depression correspond to a ruined landscape, or anxiety link to global warming or visions of future generations walking round a world eternally diminished? Although more and more research has tried to broach these issues, much of the relationship between mental health and nature remains elusive, falling into chasms described simply as “psyche,” “consciousness,” and “modern life.” But Davis suggests that even if the connections are drawn in wavering lines, they underscore an important shift in psychological practice. Rather than consider anxiety or depression as outcomes of strictly personal history and circumstance, ecopsychology admits the possibility that outside events and circumstance bear on mental health. “Sometimes,” says Davis, “suffering really is about the planet.”

The Connection Cure

After years of psychiatric treatment that did little to resolve his long-standing depression, a patient, whom we’ll call Paul, enlisted the services of an ecopsychologist. Paul had taken a number of drugs to manage his symptoms and weekly laid out on the proverbial couch to reflect on his childhood and past relationships, “but this persistent sense of doom remained,” he says. “If the world is going to hell, I just couldn’t really see the point of carrying on everyday. Raising my family, working my job seemed really futile to the point of absurdity, if we are destroying the earth so quickly that my kids will just be left with a mess.”

As a practitioner, Davis came to ecopsychology with similar preoccupations in mind. Once captivated by the psychological ramifications of living through the Cold War, in the early 1980s, he turned his attention to the environment: “Just as the atomic clock was moving further from midnight, I began to ask what it’s like for young people to grow up with a sense of environmental damage, devastation, and ecological peril.” Widespread environmental destruction, and sobering realities like climate change can impinge on the mental health of youth, he says, taking away from the sense of having options or a positive future.
“It’s a form of insanity that we’re in the process of destroying our own life support systems.”
For Davis, as well as a significant number of ecopsychologists and ecotherapists, the solution is not to take stock of silver linings, but rather to more actively engage with feelings of pain and loss. He describes contemporary attitudes toward the environment as akin to a passerby blithely strolling as a woman is murdered in the street. “There’s a learned helplessness,” he says. “We grow numb rather than face what’s really going on. We need to learn how to be active participants rather than bystanders to a tragedy.”

Your childhood house is now dust buried beneath a strip mall; the apple tree that once gave you shade has been cut, burned, turned to splinter; the rivers where you once fished now run thick with toxic silt. Youth inherit this depletion and everywhere is starving, poisoned, desiccated, stripped and out of balance.

“This environmental destruction can cause a profound sense of loss,” says clinical therapist Linda Buzell, founder of the International Association for Ecotherapy. “And it’s important to reckon with what that means, and really experience that pain in order to move through it.”
We suffer because we’re removed from nature; nature suffers because we are removed from it.
For Paul, therapy involved a serious inquiry into how he valued nature. “I spent a lot of time thinking about this tree that I used to love in a field by my house, and how angry I was when it was cut down so that the field could be turned into one of those McMansion developments.” Paul’s therapist encouraged him to spend more time outdoors. “There was a whole year when I just meditated on leaves. At first I didn’t really think much about them, but it became a gateway to start thinking about how I was connected to this enormous, incredible ecosystem, and I began talking about these issues with my wife and friends, and teaching my kids about ecology.”

But achieving reconciliation is rarely an easy process, offers psychologist and educator Craig Chalquist, who with Buzell recently authored Healing with Nature in Mind. “The ecological crisis is also a crisis of human consciousness,” he says. “Much of modern culture is dedicated to helping us numb ourselves. We become apathetic, paralyzed, to protect ourselves from feeling overwhelmed.”

Part of ecopsychologists’ solution rests in simply opening up a space for people to give voice to ambient worries and free-floating distress. Herein, suggests Chalquist, ecopsychology can assume an advocacy role, helping people to not only identify their concerns, but strategize ways to address environmental damage in their own communities and professional lives.

Eco-Grief and Eco-Action

Buzzell describes the process of becoming conscious of ecological decline as similar to the stages of grief that accompany the death of a loved one: from despair, it’s possible to move toward acceptance. Looking to the widespread apathy in younger generations—“They know they got a raw deal!” – Buzzell maintains that helping youth validate their anger can serve to empower them to make behavioral changes in their own lives; they don’t have to adhere to the wasteful, anti-ecological, consumerist precedents set by their parents, she says.

But here, the field confronts a challenge larger than internalized eco-grief. While the modern world’s diminished landscapes may contribute to malaise, so too does the modern mind, with its heavy bent toward apathy and consumer appetites, facilitate ecological degradation. The current state of the world is in and of itself a symptom of an “insane disconnection between humans and the environment,” says Buzzell. “From top to bottom across modern culture, this rift is evident. It’s a form of insanity that we’re in the process of destroying our own life support systems.”

“It’s possible,” says Chalquist, “to regard climate change as a consequence of mental health. Not in terms of strict cause and effect, but as systemic consequences. You tune out the built environment, you buy more stuff to distract yourself. We’re living and participating in a system that industrializes the destruction of the world.”

“What is the effect of global climate change on the psyche of young people, growing up in full knowledge that the world they’re inheriting is different from the world of their parents?” asks Buzzell. “Scientists are now saying, sorry folks, we’ve crossed the line. So it’s really time to focus on resilience, learning how to live on a new planet—it’s changing so quickly it’s no longer the same planet you were born on.”

Although ecopsychology introduces a provocative philosophical and analytical approach to conventional mental health practices, it rests on a slippery theoretical ground, and in its diversity exists both its greatest assets and weaknesses. Searching for a therapist to whom to bring your environmental woes, you are as likely to find a clinical practitioner as you are a shamanic guide, and the field’s general inclusiveness makes for some strange bedfellows. This inclusiveness, however, is also what gives the field its dynamism: ecopsychology rallies the mainstream and the unorthodox round a central problem, on the unique premise that treating a pervasive malady is more important than maintaining disciplinary divides.

However, adherents of all stripes expound an ideal of ecological connectedness, against which degrees of separation are meted out in mental suffering. We suffer because we’re removed from nature; nature suffers because we are removed from it. Yet this ideal does not exist in modern life, but rather reaches across time and culture to restore mankind to some archetypal form, composed of equal parts history, myth and longing. “All we’re doing is remembering what we’ve lost,” says ecopsychologist Betsy Perluss. “We’re not creating anything new. This is in our DNA.” Even in its most radical interpretations, psychology remains a small-scale enterprise, typically focused on individual minds, rather than entire cultures. Its very person-centered approach, treating one individual at a time, might undermine the larger goal of enjoining humanity and nature. But while ecopsychology may not achieve a culture-wide revolution, let alone halt what Chalquist calls industrialized destruction, it frames the resource-use mentality as sickness, and in so doing may be positioned to address the crises of earth and psyche it generates.

~ Katherine Rowland is a journalist currently based in New York. Her work has appeared in Nature, the Financial Times, the Independent, OnEarth and other publications.

Monday, February 06, 2012

The Evolution of Ecopsychology

Thoughtware.tv posted this interesting overview of ecopsychology.

The Evolution of Ecopsychology




Time: 56:46
Panel discussion at the Psychology-Ecology-Sustainability Conference on the campus of Lewis & Clark College in Portland, Oregon on June 8, 2007. Panel: Sarah Conn, Ph.D., John Swanson, Ph.D., Allen Kanner, Ph.D., and John Scull, Ph.D. This panel brings together a diverse group of pioneers who have contributed to the integration of psychological concepts with ecology and the environment. Panel members will share their perspectives on the current role of mental health educators and practitioners in promoting environmental health and sustainability.