Neoliberalism Ethics And The Social Responsibility Of Psychology

This volume encompasses deeply critical dialogues that question how the field of psychology exists within and is shaped by the current neoliberal political context. Spanning from psychoanalysis to post-colonial theory, these far-reaching discussions consider how a greater ethical responsiveness to human experience and sociopolitical arrangements may reopen the borders of psychological discourse. With the understanding that psychology grows in the soil of neoliberal terrain and is a chief fertilizer for neoliberal expansion, the interviews in this book explore alternative possibilities for how this field of study might function. By offering their own unique responses regarding the current condition of their respective disciplines, these scholars critically consider the current conceptual frameworks that set the theoretical boundaries of psychology, and contemplate the ethical responsibility currently affecting the field. This book will prove essential for scholars and students across several disciplines including psychology, philosophy, ethics, and post-colonial and socio-cultural studies, as well as practising mental health professionals with an interest in the importance of psychological social theory.

Routledge International Handbook of Theoretical and Philosophical Psychology is a compilation of works by leading scholars in theoretical and philosophical psychology that offers critical analyses of, and alternatives to, current theories and philosophies typically taken for granted in mainstream psychology. Within their chapters, the expert authors briefly describe accepted theories and philosophies before explaining their problems and exploring fresh, new ideas for practice and research. These alternative ideas offer thought-provoking ways of reinterpreting many aspects of human existence often studied by psychologists. Organized into five sections, the volume covers the discipline of psychology in general, various subdisciplines (e.g., positive psychology and human development), concepts of self and identity as well as research and practice. Together the chapters present a set of alternative ideas that have the potential to take the field of psychology in fruitful directions not anticipated in more traditional theory and research. This handbook will be a valuable resource for students and scholars of the theory, assumptions, and history of psychology.

This book provides an analysis of the meaning of safety and security across the contexts of community and public life, throughout the life span, and within a therapeutic framework, examining threats and the strategies for coping with them. The book starts in Part I with a discussion of general safety and security concepts in the socio-cultural context. Part II of the book details the role of a sense of security in psychological assistance, psychotherapy and supervision, while Part III centres on safety and security at different life stages. Drawing on the tenets of modern attachment theory and trauma theory, chapter authors address questions of safety, danger, and protection for both individuals and groups, across a variety of fields of knowledge and expertise. Themes such as loneliness, play and exploration, evil and forgiveness, health and death, and spirituality and healing are discussed as practice examples, learning points, and tips. A wide range of health and social care professional practitioners will find this book useful in exploring social, interpersonal, and psychological aspects of safety and security.

Levinas for Psychologists provides a rigorous, yet accessible, examination of Emmanuel Levinas’s philosophy and its implications for psychology and the human and social sciences. Comprehensive in scope, this book traces Levinas’s thought across the arc of his oeuvre, from the earliest works to the last interviews and essays. Laubscher provides numerous examples of how Levinas’s thought challenges current clinical and psychotherapeutic work, psychological theory, social science research, and social theory but also offers promising alternatives. Such alternative ways to think and practice psychology are richly illuminated by accessible examples from therapy, research, and the social everyday. The volume makes Levinas’s dense and demanding philosophical language comprehensible and accessible, without losing the radical, profound, and poetic qualities of the original. Issues of justice, racism, and nature are addressed throughout, and these insights and conclusions are placed within a contemporary context. This book is essential reading for psychologists, philosophers, and anyone interested in the legacy of Levinas’s work.

This book brings together a collection of essays written by scholars inspired by Eugene Gendlin’s work, particularly those interested in thinking with and beyond Gendlin for the sake of a global community facing significant crises. The contributors take inspiration from Gendlin’s philosophy of the implicit, and his theoretical approach to psychology. The essays engage with Gendlin’s ideas for our era, including critiques and corrections as well as extrapolations of his work. Gendlin himself worried that knowing about a problem is too often conflated with actions that might lead to change; the essays in this book point to a form of understanding that is activated, an embodied and immediate way of thinking about today’s problems. Throughout the volume, the contributors creatively engage with Gendlin’s work and its applicability to the complex, pressing crises of our time: the Covid-19 pandemic, environmental/climate issues, racism, sexism, economic inequality, and other factors threatening human persons and communities. Gendlin’s theoretical approach to psychology is naturally interdisciplinary, making this book an essential read for anyone interested in moving to the boundaries where psychology meets philosophy, theology, art, environmental studies, science, technology, and much more.

This edited collection responds to Richard Kearney’s recent work on touch, excarnation, and embodiment, as well as his broader work in carnal hermeneutics, which sets the stage for his return to and retrieval of the senses of the lived body. Here, fourteen scholars engage the breadth and depth of Kearney’s work to illuminate our experience of the body. The chapters collected within take up a wide variety of subjects, from nature and non-human animals to our experience of the sacred and the demonic, and from art’s account of touching to the political implications of various types of embodiment. Featuring also an inspired new reflection from Kearney himself, in which he lays out his vision for “anacarnation,” this volume is an important statement about the centrality of touch and embodiment in our experience, and a reminder that, despite the excarnating tendencies of contemporary life, the lived body remains a touchstone for wisdom in our increasingly complicated and fragile world. Written for scholars and students interested in touch, embodiment, phenomenology, and hermeneutics, this diverse and challenging collection contributes to a growing field of scholarship that recognizes and attempts to correct the excarnating trends in philosophy and in culture at large.

This provocative monograph defines the elusive concept of neoliberal psychology, focusing on its form, content, and cultural contexts and establishing it as a core feature of modern society. Its cross-cultural analysis examines the reality of neoliberal psychology in the globalized world, asserting that neoliberalism influences individuals’ sense of self, identity, and—regardless of country of origin—concept of nationality. Macro cultural psychological theory opens out neoliberal psychology in its most visible aspects, such as work life, sexuality, consumer behavior, and the shared vision of the good life. At the same time, the author identifies profound social inequities and other negative aspects of neoliberal society and discusses how they may be corrected. Included in the coverage: Snapshots of neoliberal society and psychology. A psychological theory for comprehending neoliberal psychology. Neoliberalism as a cultural, political, economic, ideological system. The neoliberal class structure of phenomena. Psychological and cultural emancipation, and macro cultural psychological theory. Since neoliberalism is the dominant social system in today’s world, and because it commands both strong support and strong criticism from diverse interest groups, Neoliberal Psychology will be of general interest to a wide readership. The book’s psychological focus is a new window into neoliberalism that is more accessible than more technical accounts of its economics and politics, and it should appeal especially to social science students and professors.

The 21st century is the age of "neo-liberalism" – a time when the free market is spreading to all areas of economic, political and social life. Yet how is this changing our individual and collective ethics? Is capitalism also becoming our new morality? From the growing popular demand for corporate social responsibility to personal desire for "work-life balance" it would appear that non-market ideals are not only surviving but also thriving. Why then does it seem that capitalism remains as strong as ever? The Ethics of Neoliberalism boldly proposes that neoliberalism strategically co-opts traditional ethics to ideologically and structurally strengthen capitalism. It produces "the ethical capitalist subject" who is personally responsible for making their society, workplace and even their lives "more ethical" in the face of an immoral but seemingly permanent free market. Rather than altering our morality, neoliberalism "individualizes" ethics, making us personally responsible for dealing with and resolving its moral failings. In doing so, individuals end up perpetuating the very market system that they morally oppose and feel powerless to ultimately change. This analysis reveals the complex and paradoxical way capitalism is currently shaping us as "ethical subjects". People are increasingly asked to ethically "save" capitalism both collectively and personally. This can range from the "moral responsibility" to politically accept austerity following the financial crisis to the willingness of employees to sacrifice their time and energy to make their neoliberal organizations more "humane" to the efforts by individuals to contribute to their family and communities despite the pressures of a franetic global business environment. Neoliberalism, thus, uses our ethics against us, relying on our "good nature" and sense of personal responsibility to reduce its human cost in practice. Ironically