How to Maintain Hope in an Age of Catastrophe

Masha Gessen

The Atlantic

Originally posted 12 Nov 23

Gessen interviews psychoanalyst and author Robert Jay Lifton.  Here is an excerpt from the beginning of the article/interview:

Lifton is fascinated by the range and plasticity of the human mind, its ability to contort to the demands of totalitarian control, to find justification for the unimaginable—the Holocaust, war crimes, the atomic bomb—and yet recover, and reconjure hope. In a century when humanity discovered its capacity for mass destruction, Lifton studied the psychology of both the victims and the perpetrators of horror. “We are all survivors of Hiroshima, and, in our imaginations, of future nuclear holocaust,” he wrote at the end of “Death in Life.” How do we live with such knowledge? When does it lead to more atrocities and when does it result in what Lifton called, in a later book, “species-wide agreement”?

Lifton’s big books, though based on rigorous research, were written for popular audiences. He writes, essentially, by lecturing into a Dictaphone, giving even his most ambitious works a distinctive spoken quality. In between his five large studies, Lifton published academic books, papers and essays, and two books of cartoons, “Birds” and “PsychoBirds.” (Every cartoon features two bird heads with dialogue bubbles, such as, “ ‘All of a sudden I had this wonderful feeling: I am me!’ ” “You were wrong.”) Lifton’s impact on the study and treatment of trauma is unparalleled. In a 2020 tribute to Lifton in the Journal of the American Psychoanalytic Association, his former colleague Charles Strozier wrote that a chapter in “Death in Life” on the psychology of survivors “has never been surpassed, only repeated many times and frequently diluted in its power. All those working with survivors of trauma, personal or sociohistorical, must immerse themselves in his work.”

The info is here.

Here is my summary of the article and helpful tips.  Happy (hopeful) Thanksgiving!!

Hope is not blind optimism or wishful thinking, but rather a conscious decision to act in the face of uncertainty and to believe in the possibility of a better future. The article/interview identifies several key strategies for cultivating hope, including:

• Nurturing a sense of purpose: Having a clear sense of purpose can provide direction and motivation, even in the darkest of times. This purpose can be rooted in personal goals, relationships, or a commitment to a larger cause.

• Engaging in meaningful action: Taking concrete steps, no matter how small, can help to combat feelings of helplessness and despair. Action can range from individual acts of kindness to participation in collective efforts for social change.

• Cultivating a sense of community: Connecting with others who share our concerns can provide a sense of belonging and support. Shared experiences and collective action can amplify our efforts and strengthen our resolve.

• Maintaining a critical perspective: While it is important to hold onto hope, it is also crucial to avoid complacency or denial. We need to recognize the severity of the challenges we face and to remain vigilant in our efforts to address them.

• Embracing resilience: Hope is not about denying hardship or expecting a quick and easy resolution to our problems. Rather, it is about cultivating the resilience to persevere through difficult times and to believe in the possibility of positive change.

The article concludes by emphasizing the importance of hope as a driving force for positive change. Hope is not a luxury, but a necessity for survival and for building a better future. By nurturing hope, we can empower ourselves and others to confront the challenges we face and to work towards a more just and equitable world.

Prosociality should be a public health priority

Kubzansky, L.D., Epel, E.S. & Davidson, R.J. 

Nat Hum Behav (2023).

https://doi.org/10.1038/s41562-023-01717-3

Standfirst:

Hopelessness and despair threaten health and longevity. We urgently need strategies to counteract these effects and improve population health. Prosociality contributes to better mental and physical health for individuals, and for the communities in which they live. We propose that prosociality should be a public health priority.

Comment:

The COVID-19 pandemic produced high levels of stress, loneliness, and mental health problems, magnifying global trends in health disparities.1 Hopelessness and despair are growing problems particularly in the U.S. The sharp increase in rates of poor mental health is problematic in its own right, but poor mental health also contributes to greater morbidity and mortality. Without action, we will see steep declines in global population health and related costs to society. An approach that is “more of the same” is insufficient to stem the cascading effects of emotional ill-being. Something new is desperately needed.

To this point, recent work called on the discipline of psychiatry to contribute more meaningfully to the deaths of despair framework (i.e., conceptualizing rises in suicide, drug poisoning and alcoholic liver disease as due to misery of difficult social and economic circumstances).2 Recognizing that simply expanding mental health services cannot address the problem, the authors noted the importance of population-level prevention and targeting macro-level causes for intervention. This requires identifying upstream factors causally related to these deaths. However, factors explaining population health trends are poorly delineated and focus on risks and deficits (e.g., adverse childhood experiences, unemployment). A ‘deficit-based’ approach has limits as the absence of a risk factor does not inevitably indicate presence of a protective asset; we also need an ‘assetbased’ approach to understanding more comprehensively the forces that shape good health and buffer harmful effects of stress and adversity.

A pdf is here.

My take:

Prosociality refers to positive behaviors and beliefs that benefit others. It is a broad concept that encompasses many different qualities, such as altruism, trust, reciprocity, compassion, and empathy.

Research has shown that prosociality has a number of benefits for both individuals and communities. For individuals, prosociality can lead to improved mental and physical health, greater life satisfaction, and stronger social relationships. For communities, prosociality can lead to increased trust and cooperation, reduced crime rates, and improved overall well-being.

The authors of the article argue that prosociality should be a public health priority. They point out that prosociality can help to address a number of major public health challenges, such as loneliness, social isolation, and mental illness. They also argue that prosociality can help to build stronger communities and create a more just and equitable society.

Social Networking and Ethics

Vallor, Shannon

The Stanford Encyclopedia of Philosophy 

(Fall 2021 Edition), Edward N. Zalta (ed.)

Here is an excerpt:

Contemporary Ethical Concerns about Social Networking Services

While early SNS scholarship in the social and natural sciences tended to focus on SNS impact on users’ psychosocial markers of happiness, well-being, psychosocial adjustment, social capital, or feelings of life satisfaction, philosophical concerns about social networking and ethics have generally centered on topics less amenable to empirical measurement (e.g., privacy, identity, friendship, the good life and democratic freedom). More so than ‘social capital’ or feelings of ‘life satisfaction,’ these topics are closely tied to traditional concerns of ethical theory (e.g., virtues, rights, duties, motivations and consequences). These topics are also tightly linked to the novel features and distinctive functionalities of SNS, more so than some other issues of interest in computer and information ethics that relate to more general Internet functionalities (for example, issues of copyright and intellectual property).

Despite the methodological challenges of applying philosophical theory to rapidly shifting empirical patterns of SNS influence, philosophical explorations of the ethics of SNS have continued in recent years to move away from Borgmann and Dreyfus’ transcendental-existential concerns about the Internet, to the empirically-driven space of applied technology ethics. Research in this space explores three interlinked and loosely overlapping kinds of ethical phenomena:

• direct ethical impacts of social networking activity itself (just or unjust, harmful or beneficial) on participants as well as third parties and institutions;

• indirect ethical impacts on society of social networking activity, caused by the aggregate behavior of users, platform providers and/or their agents in complex interactions between these and other social actors and forces;

• structural impacts of SNS on the ethical shape of society, especially those driven by the dominant surveillant and extractivist value orientations that sustain social networking platforms and culture.

Most research in the field, however, remains topic- and domain-driven—exploring a given potential harm or domain-specific ethical dilemma that arises from direct, indirect, or structural effects of SNS, or more often, in combination. Sections 3.1–3.5 outline the most widely discussed of contemporary SNS’ ethical challenges.

The info is here.

The COVID-19 era: How therapists can diminish burnout symptoms through self-care

Rokach, A., & Boulazreg, S. (2020). 

Current psychology,1–18. 

Advance online publication. 

https://doi.org/10.1007/s12144-020-01149-6

Abstract

COVID-19 is a frightening, stress-inducing, and unchartered territory for all. It is suggested that stress, loneliness, and the emotional toll of the pandemic will result in increased numbers of those who will seek psychological intervention, need support, and guidance on how to cope with a time period that none of us were prepared for. Psychologists, in general, are trained in and know how to help others. They are less effective in taking care of themselves, so that they can be their best in helping others. The article, which aims to heighten clinicians’ awareness of the need for self-care, especially now in the post-pandemic era, describes the demanding nature of psychotherapy and the initial resistance by therapists to engage in self-care, and outlines the consequences of neglecting to care for themselves. We covered the demanding nature of psychotherapy and its grinding trajectory, the loneliness and isolation felt by clinicians in private practice, the professional hazards faced by those caring for others, and the creative and insightful ways that mental health practitioners can care for themselves for the good of their clients, their families, and obviously, themselves.

Here is an excerpt:

Navigating Ethical Dilemmas

An important impact of competence constellations is its aid to clinicians facing challenging dilemmas in the therapy room. While numerous guidelines and recommendations based on a code of ethics exist, real-life situations often blur the line between what the professional wishes to do, rather than what the recommended ethical action is most optimal to the sovereignty of the client. Simply put, “no code of ethics provides a blueprint for resolving all ethical issues, nor does the avoidance of violations always equate with ideal ethical practice, but codes represent the best judgment of one’s peers about common problems and shared professional values.” (Welfel, 2015, p. 10).

As the literature asserts—even in the face of colleagues acting unethically, or below thresholds of competence, psychologists don’t feel comfortable directly approaching their coworkers as they feel concerned about harming their colleagues’ reputation, concerned that the regulatory board may punish their colleague too harshly, or concerned that by reporting a colleague to the regulatory board they will be ostracized by their colleagues (Barnett, 2008; Bernard, Murphy, & Little, 1987; Johnson et al., 2012; Smith & Moss, 2009).

Thus, a constellation network allows a mental health professional to provide feedback without fear of these potential repercussions. Whether it is guised under friendly advice or outright anonymous, these peer networks would allow therapists to exchange information knowingly and allow for constructive criticism to be taken non-judgmentally.

The info is here.

You Don’t Find Your Purpose — You Build It

John Coleman
Harvard Business Review
Originally published October 20, 2017

Here are two excerpts:

In achieving professional purpose, most of us have to focus as much on making our work meaningful as in taking meaning from it. Put differently, purpose is a thing you build, not a thing you find. Almost any work can possess remarkable purpose. School bus drivers bear enormous responsibility — caring for and keeping safe dozens of children — and are an essential part of assuring our children receive the education they need and deserve. Nurses play an essential role not simply in treating people’s medical conditions but also in guiding them through some of life’s most difficult times. Cashiers can be a friendly, uplifting interaction in someone’s day — often desperately needed — or a forgettable or regrettable one. But in each of these instances, purpose is often primarily derived from focusing on what’s so meaningful and purposeful about the job and on doing it in such a way that that meaning is enhanced and takes center stage. Sure, some jobs more naturally lend themselves to senses of meaning, but many require at least some deliberate effort to invest them with the purpose we seek.

(cut)

Most of us will have multiple sources of purpose in our lives. For me, I find purpose in my children, my marriage, my faith, my writing, my work, and my community. For almost everyone, there’s no one thing we can find. It’s not purpose but purposes we are looking for — the multiple sources of meaning that help us find value in our work and lives. Professional commitments are only one component of this meaning, and often our work isn’t central to our purpose but a means to helping others, including our families and communities. Acknowledging these multiple sources of purpose takes the pressure off of finding a single thing to give our lives meaning.

The article is here.