By Wahbie Long
This e-book represents the 1st try and historicise and theorise appeals for ‘relevance’ in psychology. It argues that the patience of questions on the ‘relevance’ of psychology derives from the discipline’s terminal lack of ability to outline its subject material, its reliance on a socially disinterested technological know-how to underwrite its wisdom claims, and its consequent failure to handle itself to the desires of a quickly altering global.
The chapters cross directly to examine the ‘relevance’ debate inside South African psychology, via severely analysing discourse of forty-five presidential, keynote and commencing addresses brought at annual nationwide psychology congresses among 1950 and 2011, and observes how appeals for ‘relevance’ have been complicated by way of reactionary, innovative and radical psychologists alike.
The e-book provides, in addition, the provocative thesis that the innovative quest for ‘social relevance’ that all started within the Nineteen Sixties has been supplanted through an ethic of ‘market relevance’ that threatens to isolate the self-discipline nonetheless farther from the anxieties of broader society. With robust curiosity teams carrying on with to co-opt psychologists with out relent, this can be a improvement that simply psychologists of sense of right and wrong can arrest.
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Extra resources for A History of “Relevance” in Psychology
211– 233). Singapore: Cengage. R. (1982). Islamization of knowledge. Washington, DC: International Institute of Islamic Thought. R. (1988). Islamization of knowledge: Problems, principles and prospective. Paper presented at the second international conference of Islamic thought on the Islamization of knowledge, Islamabad, Pakistan. Anonymous (1986). Some thoughts on a more relevant or indigenous counselling psychology in South Africa: Discovering the socio-political context of the oppressed.
54). Sikolohiyang Pilipino is essentially a site of protest against “a psychology that perpetuates the colonial status of the Filipino mind, the exploitation of the masses, and the imposition of psychologies developed in industrialized countries” (Church and Katigbak 2002, p. 131). It is constellated around four core themes, namely, (1) an understanding of identity and national consciousness with a social psychological focus on an indigenous conceptualization of the psyche; (2) an awareness of and involvement in social issues; (3) attention to national and ethnic languages and cultures; and (4) the development of psychological practices appropriate for the Filipino context (Enriquez 1993).
Social relevance”—and, by implication, social change— seemed inconceivable in an ahistorical psychology that, for decades, had dedicated itself to a mechanistic understanding of human action. THE “IRRELEVANCE” OF EUROPEAN PSYCHOLOGY Contemporaneous with these developments, a kindred Zeitgeist took hold in Western Europe. Inspired by the Frankfurt School’s insistence on the interestedness of all knowledge, the student revolution of 1968 fostered a crisis of “social relevance” among European social psychologists who stood accused of methodological fetishism (Moscovici 1972).