"I received a number of non-list emails agreeing with me from people who
have tired of the use of language that obscures rather than clarifies".
I'd like to pick up on this comment in Craig's email and explore it a
little. Because the truth is that I often feel the same. I frequently
get irritated and impatient with what I experience as pointless or
irrelevant attempts to assert the relevance of meaningless distinctions.
I get annoyed with theorising that's more concerned with its own
stylistic qualities than any attempt to engage with real phenomena
("auto-suppositorial" is the term I've used for it). I get dismayed when
people invoke philosophy as an answer to a political question, and so
avoid or negate it, and I frequently feel quite literally sickened when
yet another dense tome of worthy reflection turns up and seems to demand
my attention. And I'm (meant to be) a bloody academic! (whatever *that*
means these days...)
So I do recognise the impulse behind people's complaints about language.
I just don't think they justify attempts to derail or block discussions
by others.
And also, beyond that, its interesting to consider where these feelings
- of irritation, impatience, tiredness and so on - might come from. What
is their source, how were they socialised into us, what calls them out
in the present moment, what do we enact when we do things on the basis
of them?
Because I've not systematically studied this I only have my own
experience to offer. These days, I recognise that these feelings are
often based in sheer overwork. The many pressures on me often lead me to
fear that I wont be able to cope with yet another demand on my time and
limited resources, that I'll fail to grasp new or difficult ideas and so
show myself up as wanting. Battered by the press of more proximal
concerns whose immediacy demands they be resolved now, I'm increasingly
left only with my ever more desperately limited 'free' time to come to
terms with new or difficult ideas. Consequently I sometimes fear and
resent them, and sometimes get annoyed with people who peddle them or
who insist on their relevance.
And, again in my own experience, I recognise the working class mistrust
of and contempt for abstract ideas that I acquired at a very early age.
'Book learning' is sneered at because its not 'real' knowledge: its the
terrain of effete intellectuals, the language of the priveleged and
contemptuous middle classes, the corpse in the mouth of the dead-eyed
so-called revolutionaries. Working class people rightly mistrust
abstract knowledge because its used so often to alienate and oppress
them, to marginalise their understandings, to negate their complaints,
to make them feel stupid, worthless and small.
But I've also come to realise that not all 'abstract' knowledge is
reactionary, and that this is an insight that socialisation and
education under capitalism consistently work to obscure: by encouraging
anti-intellectualism in everyday social relations; by exploiting fears
of being awkward or different; by depriving people of the tools with
which to ask and answer difficult questions; by proffering crass,
irrelevant or trivial questions and insisting that those are the ones
that really matter; by consistently turning difficult questions into
issues of method not substance, in order to neutralise and marginalise
them; by loading reward structures in the workplace in ways that
encourage practices of compliance with the status quo as currently
defined by the powerful; by formalising all of these practices in
professional training in order to inculcate selective ignorance amongst
even those who feel that they can and should 'know' what is going on; by
offering spectacular demonstrations of what happens to those who do
persist in asking difficult questions (e.g. think of what usually
happens to 'whistleblowers'): and of course by offering crass, degraded
and affectively-negative images of every theory, movement and tendency
that does persist in asking difficult questions, be these called
anarchism, marxism, anti-capitalism, feminism, anti-colonialism, or
whatever.
Now maybe my experiences are unusual or unique: maybe only wannabe
academics from working class backgrounds feel impatient and irritated in
the ways that I've described. Or maybe others from different
backgrounds, who are in different situations, have nevertheless
developed similar responses to 'oppressive language', because they've
been repeatedly subject to related processes of 'education' and
socialisation. Today, maybe the production and management of selective
ignorance is one of the ways that oppression furthers itself? And maybe
- just maybe - this includes these people who have been emailing Craig
off-list?
J.
CRAIG NEWNES wrote:
> I agree that language and indeed statistics can be used to oppress. My
> concern for the list is that I received a number of non-list emails
> agreeing with me from people who have tired of the use of language that
> obscures rather than clarifies( I realize that to some the more academic
> speak is an opportunity to learn and develop a particular vocabulary).
> What seems to be happening is that certain language usage (my own
> included, especially in tone rather than content) is splitting the
> on-line community such that we have people who don't feel able to be
> inolved in general discussion either through fear of being put down or
> concerns that they will not come across as learned enough. It is
> inevitable that groups develop sub-groups, cliques and thre rest though
> it seems ironic in a "communiy" endeavour. You could argue that people
> can "choose" to delete, ignore or respond but the gist of the responses
> to me was is that deletion is the preferred option. No bad thing,
> perhaps though a community actively excluding some of its own members
> doesn't differentiate us from any other group out there despite
> emancipatory ideals.
> Craig
>
> --- On *Sun, 25/7/10, John Cromby /<[log in to unmask]>/* wrote:
>
>
> From: John Cromby <[log in to unmask]>
> Subject: [COMMUNITYPSYCHUK] Oppressive language???
> To: [log in to unmask]
> Date: Sunday, 25 July, 2010, 10:09
>
> The question that started this thread was about critical psychology
> generally, not liberation psychology specifically. Because it was a
> question about ontology and epistemology, I and others answered it
> in the terms it was posed.
>
> Craig, what is actually wrong with that? Should Elaine not have
> asked it? Should we all have ignored her? Should we have told her to
> go away and re-formulate her question in terms acceptable to poor
> and oppressed people? Should there have been an FAQ of acceptable
> terms (drawn up by the language police) that she should have
> consulted before even writing it?
>
> Jacqui, you said that you rejected statistics because you just know
> that its based on a false premise that human beings can be
> objective. And for sure statistics can be used to mystify and
> alienate, to obscure the workings of power behind a veil of false
> neutrality (the very root of the term is 'the science of the
> state'). For sure, too, the combination of quantitative data and
> statistics in psychology is responsible for all manner of trivial or
> false assertions, essentially pointless research and reactionary
> conclusions
>
> But statistics can also empower by illuminating the extent and
> character of people's oppression, by helping identify issues on
> which to campaign, by providing information that can enrage and so
> mobilise people. Think of Wilkinson & Pickett's work; the Scottish
> 7:84 statistic; of statistics showing that the incidence of
> diagnoses of schizophrenia is gendered, racialised and classes, that
> women are twice as likely as men to be given depression and anxiety
> disorder diagnoses, and so on.
>
> Ironically enough, the extent to which humans can ever be
> 'objective' is a central concern in debates about ontology and
> epistemology. And similarly, the concern that quantitative methods
> and statistical analyses do not provide 'objective' psychological
> knowledge is one of the driving forces behind recent attempts to
> establish process ontology as a basis for psychological enquiry.
>
> Its right to have concerns about intelligibility, about false
> certainty, about the use of specialist knowledge and language to
> exclude rather than to empower. But its also right to ask questions,
> to collectively educate and inform each other, to beware an easy
> anti-intellectualism that plays into the hands of those who would
> prefer us be stupid, ill-informed and manipulable.
>
> As Penny suggests, if people want to discuss the oppressive
> potentials of language and statistics on the list, that's surely
> within its remit. But so, surely, is a discussion about features of
> critical psychology.
>
> One simple way of handling this is to separate these two discussions
> into two distinct threads. This is what I've attempted to do by
> changing the subject line of this message.
>
> J.
>
>
>
>
>
>
>
> jacqui lovell wrote:
> > "We just have to try to keep up"
> > The inference being that we can't, not that we object to an over
> complex language order but that we can't understand it! Eh?
> > For me it is just that I want to share the work I do with the
> people with whom I am working and I want them to love and understand
> community and liberation psychology as much as I do and if we all
> speak in such a way that they can't then for me the purpose for
> which I strive in my work/life is lost. I want everyone to be in and
> no-one to feel as if they have to exclude themselves by merely
> "trying" to keep up, cos after all what are they trying to keep up
> with? Not sure I know.
> > Or to put it another way I withdrew from advanced statistics not
> because I couldn't do them because having done multiple regressions
> and advanced stats as an undergraduate I could, I just knew that if
> the whole of this scientific approach was based upon a false premise
> (in psychology at least, if not in more but hey thats another
> argument) that human beings can be objective, and they so obviously
> can't then the foundations upon which this scientific approach was
> built was fundamentally flawed.
> > The foundation upon which liberation psychology is built is that
> we need to "ally ourselves to poor and oppressed people" and to do
> this they and we need to understand what it is that we are allied
> to, so for me language order is important not because I can't keep
> up but because I choose not to.
> > Jacx
> >
> >
> >
> >
> >
> >
> >
> ------------------------------------------------------------------------
> > Date: Fri, 23 Jul 2010 14:28:51 +0000
> > From: [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> > Subject: Re: Critical Ontology
> > To: [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> >
> > You must be a Guardian reader Penny - chat, chat, chat
> > x
> >
> > --- On *Fri, 23/7/10, Penny Priest /<[log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>>/*
> wrote:
> >
> >
> > From: Penny Priest <[log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>>
> > Subject: Re: [COMMUNITYPSYCHUK] Critical Ontology
> > To: [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> > Date: Friday, 23 July, 2010, 13:56
> >
> >
> > I think these things tend to sort themselves out. We will all
> vary
> > in how much we want to try and understand another person. We
> might
> > learn French so can talk to more French speaking people in French
> > and we might enjoy learning about all those different French
> words
> > and different possible meanings. Equally, some of us might
> want to
> > learn some of these more complicated words used on this list,
> maybe
> > if somebody seems to be saying something which interests us.
> Or we
> > might be turned off by that - it might feel too hard to keep
> up. But
> > so what, then we don't have to take part. But someone else might
> > want to. Then someone else again might come in and put it all in
> > more simple language, etc. And then other people might enjoy
> simply
> > having a debate about the use of language and whether it can be
> > oppressive or not. etc. etc. etc. etc. etc. etc. etc.
> >
> > ----- Original Message -----
> > *From:* CRAIG NEWNES
> >
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> >
> > *To:* [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> >
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> >
> > *Sent:* Friday, July 23, 2010 12:54 PM
> > *Subject:* Re: [COMMUNITYPSYCHUK] Critical Ontology
> >
> > Brian, When Jeff Masson became the keeper of the Freud
> Archive
> > he learned German so he could read Freud in the original (and
> > Fleiss etc). Already a Sanskrit scholar he actually
> learned late
> > 19th century German to try to remain true to the
> writings. The
> > logical extension of what you say is that we should strive to
> > learn German to better our understanding of Kant or
> Spanish for
> > Baro. I can read French but struggle with the
> decontextuality of
> > reading people like Genet or Proust in the original -
> but, if I
> > am talking or writing to colleagues and accomplices in
> the world
> > of so-called critical psychology (my own definition of
> which is:
> > if it is a psychological theory it is, by definition,
> wrong so
> > just work out how) I try to keep language intelligible. I
> > disagree that Critical Psychology is an academic beast,
> though
> > obviously there are many who would say it is just that.
> Either
> > way, the idea that we keep in touch through words we can
> mostly
> > understand seems a good one. If this makes me a member of the
> > language police, so be it, after all I've been an editor for
> > thirty years.
> > Craig
> >
> > --- On *Fri, 23/7/10, Brian Bishop
> /<[log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>>/*
> > wrote:
> >
> >
> > From: Brian Bishop <[log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>>
> > Subject: Re: [COMMUNITYPSYCHUK] Critical Ontology
> > To: [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> > Date: Friday, 23 July, 2010, 2:03
> >
> > The nature of reality(s) and the way we know them are
> > essential aspects of a critical approach to community
> > psychology. Like any academic domain, language evolves to
> > allow effective communication and development of
> ideas. We
> > should not dismiss the inputs of people like KT, just
> > because she is familiar with the jargon (and she is
> from the
> > antipodes). We need critical thinkers like her. We
> just have
> > to try to keep up.
> >
> > Brian
> >
> >
> > *From:* The UK Community Psychology Discussion List
> > [mailto:[log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>]
> *On Behalf Of *Mark
> > Burton
> > *Sent:* Friday, 23 July 2010 6:32 AM
> > *To:* [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> > *Subject:* Re: [COMMUNITYPSYCHUK] Critical Ontology
> >
> >
> > Those who wish to follow this strand might like to
> look at
> > our attempt to consider how the overall approach of LA
> > Liberation Psychology can be applied in other contexts
> >
> http://www.compsy.org.uk/Towards%20a%20really%20social%20psychology%20last%20draft.pdf
> - there are of course interesting questions as to whether it
> > is only relevant to the LA context(s) and whether
> using its
> > insights elsewhere change it.
> > For me the key thinker is Enrique Dussel with his
> critique
> > of eurocentric rationality and the analectical method see
> >
> http://www.compsy.org.uk/Introducing%20Dussel%20_draft%20for%20pub.pdf
> > Mark
> >
> >
> > Katie Thomas wrote:
> >
> > Jacqui, much of Martin Baro's work, and the significant
> > theoretical advances made on the basis of his work,
> are only
> > available in Spanish.
> >
> >
> > Latin America is, I believe, more theoretically and
> > epistemologically advanced than the west in understanding
> > the critical nexus between ontology and intellect to the
> > catalysis of significant cultural change.
> > This became powerfully evident to me in the Spanish
> > presentations given at the recent 3rd International
> > Conference in Community Psychology in Mexico
> > (http://www.3iccp2010.org/). Others who attended may
> wish to
> > comment? Our Latin American colleagues understand the
> > materiality of oppression as well as the power dynamics
> > with a depth which I believe comes directly from
> > the discipline of having to combine lived with cerebral
> > rigour. I would welcome their comment on this
> discussion.
> >
> > Liberation psychology emerged from Latin American
> libration
> > theology. While its revolutionary principles have
> been seen
> > by some community psychologists as appropriate to tackle
> > oppression and inequality (Prilleltensky & Nelson, 2002;
> > Watts & Serrano-Garcia, 2003 for example) it emerged in
> > Latin America as a culturally specific attempt to address
> > the oppression of impoverished peoples by their
> government.
> > It is inextricably linked to theological ontological
> > positions appropriate to catalysing change within the
> > specific meaning of those cultural contexts.
> >
> >
> > Lib Theol combined theology with Marxist notions of
> change
> > through people power and social action. While the aims to
> > transform the social (culturally and macro-socially), to
> > allow for a space for reflection of community, for
> community
> > and to use the power of individual faith for social
> action
> > by yoking it to the concept of liberation are somewhat
> > ontologically neutral they were /all designed to be
> > activated within a cultural context of dense religiosity
> > and, specifically, populations that were heavily
> > Catholicized/ (Trout et. al, 2003).
> >
> > Nonetheless, the movement was powerful enough to cause
> > President Reagan’s government to monitor liberation
> theology
> > as a threat to capitalism. He set up the Institute for
> > Religion and Democracy with the following stated aim:
> > “American foreign policy must begin to counterattack (and
> > not just react against) liberation theology.” (as
> cited in
> > Boff & Boff, 1987, p. 86). The IRD had a specific
> directive
> > of mounting an ideological campaign targetted to Latin
> > American liberation theology. This should cue us to
> > its ideological possibility. Liberation theology was
> > identified as a political movement with the capacity to
> > undermine current western structures.
> >
> > This capacity/ is/ reflected in the work of
> Martin-Baro’ but
> > Martin-Baro’ and Freire were both cautious about their
> > epistemologies being adopted by Americans and other
> > westerners /because of the individualistic and
> secular bases
> > of our cultures./ In other words, as community
> > psychologists we would need to heavily examine and
> > re-contextualize liberation concepts for them to be
> > effective in our own cultures. This would involve, among
> > other things, theoretical _resolution of the notion
> of being
> > within our own cultural and academic frameworks,_ if any
> > disciplinary approach was to claim parsimony or cultural
> > utility.
> >
> >
> > It is this nexus, of being and culture, that is still not
> > fully theoretically explicated within the critical
> > psychology framework.
> >
> >
> > Thanks to Elaine for precipitating a stimulating
> discussion.
> >
> >
> >
> > Dr. Katie Thomas
> >
> > *Telethon Institute for Child Health Research*
> >
> > PO Box 855
> > WEST PERTH 6872
> > Western Australia http://www.ichr.uwa.edu.au
> <http://www.ichr.uwa.edu.au/>
> >
> <https://owa.ichr.uwa.edu.au/exchweb/bin/redir.asp?URL=http://www.ichr.uwa.edu.au>
> >
> > Email: [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> >
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> >
> > Latest Book: *Human Life Matters: **The Ecology of
> > Sustainable Human Living vs. The Rule of the Barbarians**
> > **now available at **www.amazon.com
> <http://www.amazon.com/>**.*
> >
> >
> > Mailing Address: Suite 4, 147 Canning Hwy,
> >
> > East Fremantle WA 6158
> >
> >
> >
> >
> >
> >
> ------------------------------------------------------------------------
> >
> > *From:* The UK Community Psychology Discussion List on
> > behalf of jacqui lovell
> > *Sent:* Wed 21/07/2010 3:36 PM
> > *To:* [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> > *Subject:* Re: Critical Psychology: epistemology or
> ontology
> >
> >
> > It was Ignacio Martin Baro who said this Mark (and I love
> > him dearly for doing so!)
> >
> > in the book published after his untimely death
> "Writings for
> > Liberation Psychology" I have read and re-read it so many
> > times cos it is such a wonderful book.
> > Anyone with any suggestions where I can find more of his
> > essays / writings please let me know
> > Jacx
> >
> >
> >
> >
> >
> >
> >
> ------------------------------------------------------------------------
> >
> > Date: Tue, 20 Jul 2010 23:43:16 +0100
> > From: [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> > Subject: Re: Critical Psychology: epistemology or
> ontology
> > To: [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> >
> > Liberation psychology (a variant of critical psychology)
> > sees the two as dialectically entwined. However it also
> > suggests that the third leg is ethics - epistemology,
> > ontology and ethics are co-configured in relation to
> each
> > other.
> > "Philosophers have only interpreted the world; the
> point is
> > to change it" as someone once said.
> >
> >
> >
> >
> >
> > Timothy David Corcoran wrote:
> >
> > An intriguing inquiry indeed.
> >
> > John has invoked an interesting line of thought which
> > engages process orientations to these questions. In
> > addition to the work previously cited I would add John
> > Shotter's (2010) recent deliberations on the matter. In
> > placing attention on prospective ways of being his
> account
> > resonates for me as a researcher-practitioner keeping in
> > view how it is psychologists engage and co-constitute
> people
> > in joint action.
> >
> > From this discussion I could also preview an edition
> of the
> > BJSP due out at the end of the year wherein Jonathan
> Potter
> > replies to an earlier paper of mine that looked to
> > distinguish epistemological and ontological forms of
> > constructionism. Jonathan's paper is already
> available via
> > the BJSP website for those interested.
> >
> > Elaine, importantly your questions are as much about how
> > critical psychological approaches are defined as they are
> > about what critical psychologies can do.
> >
> > Best wishes
> > Tim
> >
> > Corcoran, T. (2009). Second nature. British Journal of
> > Social Psychology, 48, 375-388.
> > Potter, J. (in press). Contemporary discursive
> psychology:
> > Issues, prospects, and Corcoran's awkward ontology.
> British
> > Journal of Social Psychology.
> > Shotter, J. (2010). Movements of feeling and moments of
> > judgement: Towards an ontological social constructionism.
> > International Journal of Action Research, 6, 1-27.
> >
> > Tim Corcoran PhD
> > Lecturer in Educational Psychology
> > Director MA in Globalising Education
> > Department of Educational Studies
> > University of Sheffield
> > 388 Glossop Road
> > Sheffield UK
> > S10 2JA
> > Tel: 44 (0) 114 222 8185
> > Fax: 44 (0) 114 279 6236
> >
> > John Cromby said the following on 20/07/2010 08:57:
> >
> > Nice question Elaine.
> >
> > Critical psychology is not monolithic, so it probably all
> > depends which strand or tendency you have in mind.
> >
> > For example, the movement known as German Critical
> > Psychology, based upon Klaus Holzkamp's work, is a fully
> > worked-out ontology. It reconstructs basic psychological
> > categories (motivation, cognition etc) and replaces them
> > with others (e.g. subjective possibilities, action
> potence)
> > derived from a thorough (dialectical) analysis of
> evidence.
> > Most of it is still only available in German, but see
> Tolman
> > (1994) for an excellent English summary.
> >
> > By contrast, the kind of critical psychology that focuses
> > solely on discourse and narrative is more slippery. This
> > strand shows how phenomena get worked up in language and
> > interaction, but frequently tends to stop there. This has
> > the effect of challenging the primacy of cognition as an
> > individual process in the head, and to this extent is
> > critical of the dominant mainstream approach. But it
> > replaces disembodied individual cognition with
> disembodied
> > conversation. Like cognitive psychology, then, it largely
> > ignores social and material circumstances. It dismisses
> > embodied materiality as subordinate or irrelevant to
> > discourse (or even as a mere effect of it) and offers a
> > restrictive view of sociality confined only to what
> is said,
> > whilst ignoring the mediating influence of all of the
> > processes, phenomena and objects that make any saying
> > possible. Its version of the social tends to be
> confined to
> > what occurs between small numbers of people, and to this
> > extent - like the micro-sociology that informs it -
> it tends
> > to omit any consideration of politics and power. In the
> > heated debate about realism and relativism that
> accompanied
> > the rise of this form of psychology, some claimed that it
> > was a new conversational ontology but the majority
> > ultimately positioned it as epistemological (see for
> example
> > Edwards, Ashmore & Potter, 1995; Edley 2002).
> >
> > Foucault's work inspired a psychological strand of
> discourse
> > analysis concerned explicitly with identifying the
> workings
> > of power and how they create subjectivities, ways of
> being
> > that (re) produce structures of domination. To the extent
> > that this work engages with the actuality of these
> ways of
> > being it is ontological, but the work tends to focus on
> > subjectivity as a position or category which can be
> taken up
> > - rather than with embodied subjectivity, the actual
> > experience of being a subjectively-aware embodied
> creature
> > in a material and social world. To this extent it
> gives us
> > some ways of knowing about how subjective experience is
> > formed - epistemology - but says relatively little
> about the
> > actuality of embodied subjectivity - ontology. But it
> does
> > offer some purchase on power and domination so is
> often far
> > more critical.
> >
> > There have been a few attempts to produce a 'critical
> > realist social constructionism': I've written on this, as
> > have a handful of others (Ian Parker, Carla Willig,
> Wendy
> > Sims-Schouten and Sara Riley). There has also been
> some work
> > using the notion of social co-constitution rather than
> > social construction: treating the psychological as
> not just
> > constructed in discourse but as co-constituted: through
> > language and discourse, but also through the workings of
> > bodies, materiality and power relations (me again,
> and Dave
> > Harper). All of this work is, or strives to be,
> ontological.
> >
> > There's also the work of Fox & Prilletensky, which I
> think
> > is hard to categorise, not least because it amalgamates
> > elements of many of the above tendencies.
> >
> > Recently, some people associated with critical psychology
> > have begun to develop an approach to psychology based in
> > process philosophy. This has the effect of undercutting
> > distinctions between subject and object - and hence
> between
> > (amongst other things) epistemology and ontology. Its
> early
> > yet to say what impact this work will ultimately
> have, but
> > it offers a strikingly different perspective on your
> > question: see Stenner 2008, Brown & Stenner, 2009.
> >
> > In my view all of what I've said here is factual - but I
> > would say that, wouldn't I? Others are likely to disagree
> > with some or all of it.
> >
> > Happy thinking!
> >
> > J.
> >
> > Brown, S. D., & Stenner, P. (2009). Psychology Without
> > Foundations: history, philosophy and psychosocial theory.
> > London: Sage Publications.
> > Cromby, J. (2004). Between constructionism and
> neuroscience:
> > the societal co-constitution of embodied subjectivity.
> > Theory and Psychology, 14(6), 797-821.
> > Cromby, J., & Harper, D. (2009). Paranoia: a social
> account.
> > Theory and Psychology, 19(3), 335-361.
> > Edley, N. (2002). Unravelling Social Constructionism.
> Theory
> > & Psychology, 11 (3), 433-441.
> > Edwards, D., Ashmore, M., & Potter, J. (1995). Death and
> > Furniture: the rhetoric, politics and theology of
> > bottom-line arguments against relativism. History of the
> > Human Sciences, 8, 25-49.
> > Fox, D. & Prilletensky, I. (1997). Critical
> Psychology: an
> > introduction. London, Sage Publications
> > Parker, I. (1992). Discourse Dynamics. London: Routledge.
> > Sims-Schouten, W., Riley, S., & Willig, C. (2007).
> Critical
> > Realism in Discourse Analysis: A Presentation of a
> > Systematic Method of Analysis Using Women's Talk of
> > Motherhood, Childcare and Female Employment as an Example
> > Theory and Psychology, 17, 101-124.
> > Stenner, P. (2008). A.N.Whitehead and Subjectivity.
> > Subjectivity, 22, 90-109.
> > Tolman, C. (1994). Psychology, Society, Subjectivity: an
> > introduction to German Critical Psychology. London:
> Routledge.
> > Willig, C. (1999). Beyond Appearances: a critical realist
> > approach to social constructionist work. In D. J.
> > Nightingale, Cromby, J. (Ed.), Social Constructionist
> > Psychology: a critical analysis of theory and
> practice (pp.
> > 37-51). Buckingham: Open University Press.
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> >
> > Elaine Douglas wrote:
> >
> > Hello all,
> >
> > In a recent 'moment of geekness' I found myself pondering
> > the question - Is critical psychology epistemological or
> > ontological?
> > In brief:
> >
> > * I consider it to be epistemological as I have
> found it to
> > encouraged me to question knowledge: what is
> it; how
> > has it been
> > constructed/derived/etc etc.
> > * However, I also find it ontological as it questions
> > the accepted
> > notions of being, for example, the accepted
> notions of
> > being
> > normal vs abnormal.
> >
> > Is it both? Neither? Am I just thinking too much? ;o)
> >
> > Cheers,
> >
> > Elaine
> >
> >
> >
> >
> >
> > ___________________________________ The Community
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> > --
> > */From/** Mark Burton*
> >
> >
> > *37 Chandos Rd South*
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> > */From/** Mark Burton*
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> > **
> > *37 Chandos Rd South*
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> email addresses below. David Fryer ([log in to unmask]
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> ------------------------------------------------------------------------
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> website blog, forum or twitter feed, contact Grant or David at the
> email addresses below. David Fryer ([log in to unmask]
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> -- *********************************************************
> John Cromby
> Psychology Division, SSEHS
> Loughborough University
> Loughborough, Leics
> LE11 3TU England
> Tel: 01509 223000
> Email: [log in to unmask]
> <[log in to unmask]" target="_blank">http:[log in to unmask]>
> Personal webpage: http://www-staff.lboro.ac.uk/~hujc4/
> Co-Editor, "Subjectivity": www.palgrave-journals.com/sub/
> *********************************************************
>
> ___________________________________
> The Community Psychology List has a new website/blog at:
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> David Fryer ([log in to unmask]
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> ___________________________________ The Community Psychology List has a
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--
*********************************************************
John Cromby
Psychology Division, SSEHS
Loughborough University
Loughborough, Leics
LE11 3TU England
Tel: 01509 223000
Email: [log in to unmask]
Personal webpage: http://www-staff.lboro.ac.uk/~hujc4/
Co-Editor, "Subjectivity": www.palgrave-journals.com/sub/
*********************************************************
___________________________________
The Community Psychology List has a new website/blog at:
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