scholarly journals EDITORIAL FOREWORD

2015 ◽  
Vol 47 (4) ◽  
pp. 659-661
Author(s):  
Akram Khater ◽  
Jeffrey Culang

How to realize your self? This question, reflective of neoliberal understandings of individual subjectivity and the sacred, is the basis of the Egyptian self-help guide whose artwork graces this issue's cover. The book is one among hundreds like it that can be bought in Egypt's bookstalls and bookstores, from where they circulate through the homes and workplaces of readers. This growing and popular corpus is the focus of Jeffrey T. Kenney's “Selling Success, Nurturing the Self: Self-Help Literature, Capitalist Values, and the Sacralization of Subjective Life in Egypt,” the first of two articles that make up the section “Therapeutic Discourses.” Kenney argues that as capitalism has expanded in Egypt, it has given rise to a pervasive consumer culture and, relatedly, a self-help literature that competes with Islamic etiquette manuals. Mixing modern ideas and ethical practices to form varied and unpredictable combinations, self-help has become a flat universal idiom, but what has given it its legitimacy in Egypt is its association with local tradition. “The inherent message of self-help,” Kenney writes, “is not simply the glorification of the individual but, more pointedly, the sacralization of the self and subjective life choices—an interpretive trend that, in Egypt, simultaneously functionalizes Islam and fosters new understandings of what it means to be Muslim.”

2015 ◽  
Vol 47 (4) ◽  
pp. 663-680 ◽  
Author(s):  
Jeffrey T. Kenney

AbstractThe growing strength of self-help literature in Egypt represents a new cultural expression of accommodation with capitalism, and markedly expands the mix of modern ideas and ethical practices rendered legitimate through association with tradition. The ideas and practices found in self-help, however, are anything but traditional. In its style and content, self-help expresses the values of individualism and neoliberal understandings of subjectivity. Informed by modern insights into the self and its formation, the genre blurs the boundary between psychology and religion, valorizing the process of self-exploration and self-fulfillment. The inherent message of self-help is not simply the glorification of the individual but, more pointedly, the sacralization of the self and subjective life choices—an interpretive trend that, in Egypt, simultaneously functionalizes Islam and fosters new understandings of what it means to be Muslim.


2020 ◽  
Vol 39 (2) ◽  
pp. 225-283
Author(s):  
James I. Porter

Roman Stoicism is typically read as a therapeutic philosophy that is centered around the care of the self and presented in the form of a self-help manual. Closer examination reveals a less reassuring and more challenging side to the school’s teachings, one that provokes ethical reflection at the limits of the self’s intactness and coherence. The self is less an object of inquiry than the by-product of a complex set of experiences in the face of nature and society and across any number of flashpoints, from one’s own or others’ beliefs, actions, values, and relationships to the difficulty of sizing up one’s place in the universe. The pressures of natural and ethical reflection put intuitive conceptions of the self at considerable risk. The Roman Stoic self proves to be vulnerable, contingent, unbounded, relational, and opaque—in short, a rich matrix of problems that point beyond the individual self and anticipate contemporary critiques of the self.


1983 ◽  
Vol 13 (4) ◽  
pp. 361-375 ◽  
Author(s):  
Dennis Klass ◽  
Beth Shinners

Self-help groups are a relatively new and very useful aid to the bereaved. The movement does for the bereaved what the development of the hospice did for the dying a few years ago, in that it creates community, puts the locus of control on the individual, and emphasizes interaction and growth. Some of the literature on self-help groups raises the question of the role of professionals in the self-help group since such groups are different from, at some points antithetical to, and in practice occasionally resistant to professional intervention. This paper grew out of our experience with a local chapter of the Compassionate Friends, a group of bereaved parents. It is an attempt to show how professionals can work within the self-help movement despite the gap between the self-help ideology and our own. We have sketched five areas in our work which seem to have been useful to our TCF chapter: 1) intermediary between the group and the professional community; 2) articulating the group's ideology to the group itself; 3) resource person in program planning; 4) facilitator of group processes and organization; and 5) research. This paper also explores the topic of referral to professionals for parents in acute grief expressing itself in psychotomimetic behavior.


Author(s):  
Jessica Baldanza

This article considers the implications of Western health and wellness culture’s strategic co-option by industry, embodied by the rise of wearable tech, the commodification of the self-help movement, and the datafication of the human body. Said culture has come to bear the paranoia observable in the West’s approach to national security, which is widely dubbed as “security theatre”. “Health theatre” is put forth here as an analogous phenomenon to security theatre, wherein the populous is subject to invasive scrutiny by governing structures, enacted in the name of their own wellbeing. Both phenomena are characterized by their sensationalist rhetoric and effective impotence in producing results consistent with their alleged purpose. Health theatre can best be understood as an organic symptom of the broad medicalization that has permeated Western culture over the past century. Medicalization pathologizes the scope of human experiences, while situating the problem at the level of the individual where solutions are then couched. Further, by positing health as an elusive state to be perennially pursued, the individual is left in a perpetual state of dependency. Should health theatre proliferate, the West will continue to suffer a fear-based, atomizing system of health promotion. Means of resistance to health theatre are proposed here as a return to engagement with communal forms of reproductive care that reject pathologizing diversity in psychological and somatic states. 


1988 ◽  
Vol 43 (7) ◽  
pp. 598-599 ◽  
Author(s):  
Michael J. Mahoney
Keyword(s):  
The Self ◽  

1986 ◽  
Vol 31 (2) ◽  
pp. 132-133
Author(s):  
Nathan Hurvitz
Keyword(s):  
The Self ◽  

PsycCRITIQUES ◽  
2006 ◽  
Vol 51 (2) ◽  
Author(s):  
Wayne Weiten
Keyword(s):  
The Self ◽  

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