Modern psychology began with a rejection of the 'soul' as relevant for the science. How did that come about? The Soul in Soulless Psychology explores that question and details arguments for a soulless psychology. However, there was also opposition to this notion. This alternative history of psychology examines those who dissented from a 'psychology without a soul,' including Neoscholastic psychologists and others, such as Ladd, Munsterberg, and McDougall. Substitutions for the soul - such as self, personality, and the brain - show that even with the soul absent, its concerns were present. Innovative re-thinkings of the soul are addressed, as well as attempts at restoration of the soul into psychology. Moreover, historical psychologies of the soul kept the soul in view. In the twenty-first century, we find soul as a noun, an adjective, and a verb, all pointing to the necessity of the soul for psychology.

In this study of psychology and Catholicism, Kugelmann aims to provide clarity in an area filled with emotion and opinion. From the beginnings of modern psychology to the mid-1960s, this complicated relationship between science and religion is methodically investigated. Conflicts such as the boundary of 'person' versus 'soul', contested between psychology and the Church, are debated thoroughly. Kugelmann goes on to examine topics such as the role of the subconscious in explaining spiritualism and miracles; psychoanalysis and the sacrament of confession; myth and symbol in psychology and religious experience; cognition and will in psychology and in religious life; humanistic psychology as a spiritual movement. This fascinating study will be of great interest to scholars and students of both psychology and religious studies but will also appeal to all of those who have an interest in the way modern science and traditional religion coexist in our ever-changing society.

In this historical study of psychology and Catholicism, Kugelmann aims to provide clarity in an area filled with emotion and opinion. From the beginnings of modern psychology to the mid 1960s, this complicated relationship between science and religion is methodically investigated. Conflicts such as the contested boundary between psychology and the Church of 'person' versus 'soul' are debated thoroughly. Kugelmann goes on to examine topics such as the role of the subconscious in explaining spiritualism and miracles; psychoanalysis and the sacrament of confession; myth and symbol in psychology and religious experience; cognition and will in psychology and in religious life; humanistic psychology as a spiritual movement. This fascinating study will be of great interest to scholars and students of both psychology and religious studies but will also appeal to all of those who have an interest in the way modern science and traditional religion coexist in our ever-changing society.

Everyone experiences pain, whether it's emotional or physical, chronic or acute. Pain is part of what it means to be human, and so an understanding of how we relate to it as individuals - as well as cultures and societies - is fundamental to who we are. In this important new book, the first in Routledge's new Critical Approaches to Health series, Robert Kugelmann provides an accessible and insightful overview of how the concept of pain has been understood historically, psychologically, and anthropologically. Charting changes in how, after the development of modern painkillers, pain became a problem that could be solved, the book articulates how the possibilities for living with pain have changed over the last two hundred years. Incorporating research conducted by the author himself, the book provides both a holistic conception of pain and an understanding of what it means to people experiencing it today. Including critical reflections in each chapter, Constructing Pain offers a comprehensive and enlightening treatment of an important issue to us all and will be fascinating reading for students and researchers within health psychology, healthcare, and nursing.

Everyone experiences pain, whether it's emotional or physical, chronic or acute. Pain is part of what it means to be human, and so an understanding of how we relate to it as individuals - as well as cultures and societies - is fundamental to who we are. In this important new book, the first in Routledge's new Critical Approaches to Health series, Robert Kugelmann provides an accessible and insightful overview of how the concept of pain has been understood historically, psychologically, and anthropologically. Charting changes in how, after the development of modern painkillers, pain became a problem that could be solved, the book articulates how the possibilities for living with pain have changed over the last two hundred years. Incorporating research conducted by the author himself, the book provides both a holistic conception of pain and an understanding of what it means to people experiencing it today. Including critical reflections in each chapter, Constructing Pain offers a comprehensive and enlightening treatment of an important issue to us all and will be fascinating reading for students and researchers within health psychology, healthcare, and nursing.

Stress names a kind of grief unique to the modern period, a grief perpetually unresolved, evoked by the rapid and relentless changes characteristic of modernity. Because our grief is always unresolved, the passion of mourning is perpetually productive. Stress is also a discourse, a mutation of experience by the external power of speech, a power that can devour what it articulates.

Yet, it was not until World War II, when the psychiatric difficulties of pilots and bombers in particular brought stress into the open, that stress became a topic of medical and psychological research and a named cause of disorders. The term borrows the notions of pressure and tension from the engineering world. The seeds of stress are found around 1750, when the notion of luxury changed in meaning from a vice to be avoided to a virtue to be vigorously pursued. Before this time, human existence differed from ours in such a way that we detect no stress or anything like it. The book includes a phenomenology of the experience of stress, a history of the construction of engineered grief, and an assessment of stress management programs. Because such programs seek to make us comfortable with stress, they do not move us to bring the work of grieving to a resolution. This book will be of interest to post-modernists, phenomenologists, social constructionists, hermeneuticists, deconstructionists, social historians, and medical historians.