Experiences of the Non-religious in Psychotherapy

This study explores the experiences of non-religious clients in psychotherapy, specifically with regard to unwanted religious interventions. Because individuals who identify as non-religious often experience negative judgments of various kinds, they need a safe and accepting therapeutic environment. In the present study, clients expressed that 36 % of therapists reportedly engaged in either unwanted or unhelpful religious discussion, with 29 % explicitly suggesting a religious intervention for their non-religious clients, such as prayer or attendance at church services. For a small percentage of clients, these suggestions led to premature termination. Implications for professional practice, education, and public policy are suggested.

Love, Religion, and Secularity

McCaffree's challenge to traditional definitions of religion, and his suggestion that religiosity is about individual integration into a moral community are discussed. This is taken as an opportunity to examine difficulties in defining religion, and attempts to go around the definition issues by offering analogies. Religious emotion, as discussed by William James and Emile Durkheim, is found to be no different than strong emotions directed at our secular commitments. Devotion, and self-sacrifice are discussed in both religious and secular context. The denial of death and fantasies about an afterlife are central to religion, and are unlikely to disappear in the foreseeable future.

Post-true Politics and Secular-Religious Relations

Post-true is defined as partial information that is aimed at achieving a political goal while using the truth but not the whole truth. The paper examines the impact of post-true politics in political systems, concentrating on the secular-religious relations in Israeli politics. The significant of Israeli politics as a test case to examine the validity of post-true in modern politics is since a long-standing compromise has identified Israeli politics and society on religious issues. This compromise consists of an agreed status-que under which all segments of society accept a post-true environment and agree not to agree and not to argue on the volatile issue of state and religion relations. The examination is based on analysis of post-true in Israeli politics according to four leading theories of truth: correspondence, coherence, pragmatic and pluralistic. The purpose of explicating the four theories is to show that the relations between secular and religious groups can be examined according to different standards for truth. The paper predicts that the social, political and religious conflict that identifies Israel since its establishment is going to continue with full force in the years to come, since the post-true environment that this conflict is based upon serves the social aspirations and the political interests of different political parties.

Unruly Visual Art as a Source for Liberal Humanist Resilience

Visual art does not judge. That was the method advocated by the school of the skeptics of Pyrrho. Since everything was considered doubtful, they did not want to pass judgment on anything, with a view to achieving “ataraxia,” or the peace of mind. Nowadays “stress-resistant” people would say this means that resilience is thrown out of the window. Artwork is open, stated Umberto Eco. All serious interpretations are therefore possible. Contradiction, or at least ambiguity, is an important aspect of art. That is precisely what makes it such an interesting source of resilience. I will take as a case study the discussion that took place in the recent past about sudden unsolicited, inappropriate images painted on walls in Brussels. The artwork by Bonom, Vincent Glowinski, was not part of an urban beautification plan, but raucous protests against the absurd decisions of power and against the hypocrisy of our society.

The Rhythm of Communal Identity

The relationship between language, music and cultural identity has always been of special interest in the social sciences, especially in the areas of anthropology, social psychology and ethnomusicology. The main argument revolves on how language reflected through music positively impacts on the identity of a social group, and what happens where this is lacking. Cultures die and languages go into extinction when there are no creative ways of keeping them alive. The aim of this essay is to investigate how the culture and language of a particular society could be safeguarded through music. Beyond the theoretical framework, I shall substantiate this investigation with the example of the Igbo people of Southeastern Nigeria, whose cultural identity is seriously threatened by the lack of interest in the local language among the people. Part of this disinterestedness is caused by the unique tendency of Igbo people to travel outside their original communities and to culturally adapt in their diaspora communities. This essay therefore aims at a) addressing this problem of identity through a sociological analysis of communal identity, and b) seeking how identity could be rediscovered through music that is delivered in a local language, illustrated with the example of Igbo cultural group. It is hoped that such analysis would aid in presenting another means of safeguarding endangered local languages, which invariably has a lot of implications for the cultural identity of the group involved. Of course, the analysis that is advanced here is not limited to the Igbo since the argument is based on a general epistemological function of music and language with respect to cultural identity.

Living Well Together

This paper considers the study of nonreligion as a vital component of the discussion about “how to live well together” in the “new diversity.” Our specific interest concerning the notion of the “new diversity” is that of nonreligion. This paper therefore focuses on the intersection of law and nonreligion, in the areas of health, education, migration, and the environment. We argue that a continued shift away from a majoritarian Christian society in Canada and toward the “new diversity” has rather significant implications for law and society. The law has been increasingly required to balance the beliefs, values, and practices of both nonreligious and religious people to ensure Canadians can “live well together” in an ever changing (non)religious landscape.

Nothing Is Not Something

With the advance of secularization in numerous countries and the growth of those who report no religious affiliation, more attention is being given to individuals who are not religious. Various scholars have proposed names for the individuals who report no religious affiliation and researchers have created categories for such individuals. The de facto term is now “nonreligion” or “nonreligious.” However, even when the term “nonreligious” (Lee 2012) was put forward, there were serious reservations about labeling a group of people by what they are not. In this article, we detail why this is such a serious problem, and how this is only going to become more of a problem as this segment of national populations grows. We propose that we discontinue referring to such individuals as “nonreligious” and instead focus on the positive substance of their identities.

Proximity of Borders

Defining nonreligion has raised conceptual uncertainties about its substantive ontology and its relational distinctions from religion, secularity, secularization, and the secular. The field’s early development has deployed the religious/secular binary as a methodological tool, rendering secularity and nonreligion visible through its discursive positioning of being in-relation to religion. Although this has proven productive in substantiating such concepts, it has also constrained the field by identifying its objects of study indirectly. This paper argues for a proximal distinction between secularity and nonreligion using the development of secular Alcoholics Anonymous groups in Toronto, Canada, as an example, locating them between borders that constitute a third space. Within this space, secularity and nonreligion operate, identifying locations of proximity, border phenomena, and religious/secular entanglements that have otherwise remained interstitial and have precluded analysis. In turn, borders are retained for methodological utility, while the third space opens new analytical possibilities to advance the field forward.