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Culture and Psychoanalysis

A Personal Journey

Sudhir Kakar

Starting with a reflection on the experience of his own analysis, conducted in German by a German analyst, the author explores the problems of psychoanalytic work carried out in a cross-cultural context. First, the Hindu world-view and its three major elements, moksha, dharma, and karma, are explained. The cultural belief in a person's inner limitations is contrasted with the Western mind-set of individual achievement. The high value that Hindu society places on connection as opposed to separation and how this affects notions of gender and the sense of one's body is discussed. The article then returns to the author's experiences in analysis and his conclusions about the nature of cultural transference and counter-transference and the optimal approach toward psychoanalysis with regard to differing cultural backgrounds.

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Hydrologic Habitus

Wells, Watering Practices, and Water Supply Infrastructure

Brock Ternes and Brian Donovan

not been fully incorporated into the scholarly literature on sustainable practices. The Emergence of the Modern Hydrologic Habitus Beginning in the mid-nineteenth century, American's disposition toward water drastically changed. With the arrival of

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Diverse Driving Emotions

Exploring Chinese Migrants’ Mobilities in a Car-Dependent City

Sophie-May Kerr, Natascha Klocker, and Gordon Waitt

mobilities paradigm informed by the work of Jack Katz 15 and Mimi Sheller 16 on driving emotions, alongside Gillian Letherby and Gayle Reynolds’s 17 and David Bissell’s 18 understandings of embodied dispositions or habit. Our empirical evidence is based

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“Two Wheels Bad”?

The Status of Cycling in the Youth Hostels Association of England and Wales in the 1930s

Michael Cunningham

states, “rambling became an antidote to the quickening speed of the modern machine age, providing the psyche with silence and peace from the urban chaos.” 12 This cultural disposition tended to view walking as a natural, and therefore good, activity, and

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Being-for-itself and the Ontological Structure

Can Being-for-itself Avoid Bad Faith?

Ronald E. Santoni

persistent view that one's freely chosen projects reveal recurring dispositions, qualities, and “motives” that make up one's changeable “character”—a human being does not have a permanent character. On this view, Webber is not logically in a position to

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Unbecoming Veteranship

Convicted Military Officers in Post-authoritarian Argentina

Eva van Roekel and Valentina Salvi

in the counterinsurgency learned the amnesty laws were no longer protecting them, they maintained their disposition as citizen and soldier should guarantee the rights and privileges that come with it: full applicability of rights and institutional

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Ronald E. Santoni

… warrant the ascription of “character traits,”’ and an individual's character is ‘a group of relatively stable dispositions’ that disposes a person to think, feel, experience, in ways that incline the person to view the world and behave in comparable and

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Benedict O'Donohoe

Sartre's Resistance myth, The Flies (1943), and Camus's contemporaneous modern tragedy, The Misunderstanding (1944), show remarkable similarities in conception, composition, themes, characters, relationships and intrigue. However, from the moment when the plots converge—each protagonist choosing to remain in his precarious new situation—they also diverge diametrically: Camus's Jan is doomed to reified passivity and death; Sartre's Oreste is galvanised into decisive action and new life. Does Camus's orientation toward nihilistic despair translate a negative assessment of his war-time role as an intellectual, and Sartre's much more positive disposition equally represent his affirmation of writing as a valid resistance activity?

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Galina Oustinova-Stjepanovic

Drawing on my experience of a Muslim version of exorcism in urban Macedonia, this article continues a methodological discussion of the implications of being an atheist anthropologist when researching religion, a situation known as 'methodological atheism'. Methodological atheism is often linked to the problem of suspending one's intellectual disregard of people's religions as delusions. This article will argue instead that there are barriers to participation in religious rituals that are not covered by questions of disbelief. The notion of 'dispositional atheism' is discussed against the backdrop of the anxieties, uncertainties, and inhibitions experienced by an atheist anthropologist caught up in a moment of religious intensity.

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Nadine Lefaucheur

La possibilité pour une femme qui accouche de demander que le secret de son admission dans l’établissement hospitalier et le secret de son identité soient préservés a été introduite dans le droit civil français par la loi n° 93-22 du 8 janvier 19931. Cette possibilité d’accoucher secrètement, connue sous le nom d’accouchement sous X 2, n’existe que dans les droits français et luxembourgeois. Avant la loi de 1993, en France, cette disposition ne figurait que dans le Code de la famille et de l’aide sociale.