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181 NOTES Notes to Chapter One 1. See Cushman’s work on the “empty self” for a powerful illustration of how the language of how the self is configured both reflects and propagates a particular context. The implications of this upon relationships and culture are hauntingly described in his works (Cushman 1990, 1995, 2009). 2. Arthur Kleinman (1988) and many others argue that these cultural idioms —implicit constructs of the self —ultimately mediate our encounter with ourselves, the world, and others. Cushman (1995) poignantly adds, “Everyday social interaction calls upon us to develop a multitude of interpretations about the immediate social context, and philosophical hermeneutics challenges us to become more effective at noticing those daily interpretations, those we are aware of, and those that we are not aware of; those that help us open our awareness to new possibilities, and those that close off possibilities; those that help us see the forbidden, and those that shut off, or help us disown and avoid, the forbidden; those that reproduce an old, destructive terrain, and those that help us develop a world in which new possibilities have the opportunity to emerge” (353). 3. A system forms invisibly around this self, a symbiotic allegiance of the political, economic, and social status quo to the ways of perceiving, values, and experiences preponderant in a particular construction of the self. It is a coconstructing relationship, both sides reinforcing each other. As Taylor (1989) states, “The causal arrow runs in both directions” (206). A latent and covert self is the product, a version of the self out of which one lives but under the trance of exclusivity and giveness. It becomes an unmistakable yet diffuse power that shapes all perception and experience. It is assumed, unformulated, and commonsensical . The “self” becomes a “discourse”—a “discursive formation” that is “governed by rules, beyond those of grammar and logic, that operate beneath the consciousness of individual subjects and define a system of conceptual possibilities that determine the boundaries of thought in a given domain and period” (Gutting 2003, 3). Stern (2003) explains it as follows: “For Foucault, power is effective to the extent that it is not perceived. To just that extent, it shapes individual experience, and it does so while obviating the necessity to explain the exclusion of alternative. Alternatives are simply unformulated” (137; see Foucault 1977). 4. Modern psychology fits squarely into the “will to knowledge” tradition that has spanned from Plato’s Ideas to the Kantian transcendental ego. This 182 Notes to Pages 7–8 trajectory represents a well-trodden lineage wherein philosophers have attempted to stand outside of history and society in order to gain a vantage point from which universal knowledge can be known (“logocentrism”). Modernity, the Enlightenment project, and its modern sciences mark a significant next step in this process whereby human beings believed themselves capable of disengaging from tradition, situadedness and even (at times) corporeality in order to ascertain universal principles, timeless truths, and certain “facts” (Critchley 2001; Taylor 1989; Toulmin 1990; Williams 2005). Modernity was a historical era wherein the West attempted to throw off the alleged hindrances to reason’s progress. Tradition was deemed to be a prejudicing force; one prominent assumption in modernity was the forward progress of humanity. Unencumbered by the shackles of hereditary knowledge, the modern sciences marched onward into new territories of discovery, an entire world to place under objective observation. History, ala Hegel and others, was the unfolding of this enlightening process. Clarity, certainty, and fullness of knowledge were the intoxicating promises of modern science. History was to be trusted. 5. If the metaphor of a parentified child is appropriate for science in early modernity, then it is useful to think about modern psychology as being a foster child in this family system. This insight was arrived at in personal communication with Heather Macdonald. 6. Locke’s use of the term “reformation” is an interesting word choice considering its close historical proximity to the Protestant Reformation that helped propell science into its esteemed status. The Protestant Reformation did not end with theological changes, but rather created the space for reformation across all domains of human function (e.g., political shifts, new economic systems, etc.). And, reciprocally, this religious Reformation was allowed to come about in the space of this changing world. The Protestant Reformation remains one of the largest markers in Western history for sociopolitical and ideological shifts. Reformation across the board was the ethos of the next few centuries. 7. Burston and Frie...