Brian J. McVeigh – författare

Evolutionary psychology explains why some mental illnesses developed, but to answer questions about how to improve our mental well-being in the face of these challenges--how the mind works to heal itself-we should look to more recent changes in mentality. In The Self-Healing Mind, mental health counsellor and anthropologist Brian J. McVeigh postulates that around 1000 BCE, population expansion and social complexity forced people to learn "conscious interiority"--a package of cognitive capabilities that culturally upgraded mentality. He argues that the mental processes that help us get through the day are the same ones that can heal our psyches. Adopting a common factors and positive psychology perspective, McVeigh enumerates and defines these active ingredients of the self-healing mind: mental space, introception, self-observing and observed, self-narratization, excerption, consilience, concentration, suppression, self-authorization, self-autonomy, and self-reflexivity. McVeigh shows how these capabilities underlie the effectiveness of psychotherapeutic techniques and interventions. Though meta-framing effects of psyche's recuperative properties correct distorted cognition and grant us remarkable adaptive abilities, they sometimes spiral out of control, resulting in runaway consciousness and certain mental disorders. This book also addresses how maladaptive processes snowball and come to need restraint themselves. With insights from counseling, psychotherapy, anthropology, and history, The Self-Healing Mind will appeal to practitioners, researchers, and anyone interested in neurocultural plasticity and how therapeutically-directed consciousness repairs the mind.

One third of the Japanese female workforce are 'office ladies' and their training takes place in the many women's junior colleges. Office ladies are low-wage, low-status secretaries who have little or no job security.Brian J. McVeigh draws on his experience as a teacher at one such institution to explore the cultural and social processes used to promote 'femininity' in Japanese women. His detailed and ethnographically-informed study considers how the students of these institutions are socialized to fit their future dual roles of employees and mothers, and illuminates the sociopolitical role that the colleges play in Japanese society as a whole.

Brian J. McVeigh uses a unique anthropological approach to step outside flawed stereotypes of Japanese society and really engage in the current debate over the role of bureaucracy in Japanese politics.To many in the West, Japan appears as a paradox: a rational, high-tech economic superpower and yet at the same time a deeply ritualistic and ceremonial society. This adventurous new study demonstrates how these nominally conflicting impressions of Japan can be reconciled and a greater understanding of the state achieved.

One third of the Japanese female workforce are 'office ladies' and their training takes place in the many women's junior colleges. Office ladies are low-wage, low-status secretaries who have little or no job security.Brian J. McVeigh draws on his experience as a teacher at one such institution to explore the cultural and social processes used to promote 'femininity' in Japanese women. His detailed and ethnographically-informed study considers how the students of these institutions are socialized to fit their future dual roles of employees and mothers, and illuminates the sociopolitical role that the colleges play in Japanese society as a whole.

Using Japanese higher education as a case study, author Brian J. McVeigh explores the varieties of 'exchange dramatics' among the Education Ministry, universities, faculty, and students. With one eye on large-scale processes and the other on everyday practices, he elucidates trafficking between micro- and macro-levels and key concepts of 'value,' 'exchange,' and 'role performance' by studying how political economy configures dramatization and deception at the everyday level. Relying on extensive ethnographic participant observation and the notion of the 'gift,' McVeigh challenges the commonly accepted idea of 'social contract' for understanding state-society relations. Written to be read as both a political and philosophical commentary and anthropological investigation, this work has theoretical implications for comparative studies of political systems, particularly regarding the relation between self-deception and the ideological manufacture of legitimacy.

In this fresh and original analysis, Brian J. McVeigh confronts both the demonizers and apologists of Japan. He argues persuasively that far from being unique, Japanese nationalism becomes demystified once 'management' and 'mysticism'—the same processes and practices that operate in other national states—are taken into account. Stripping away Orientalist-inspired misconceptions, the author stresses the variety and relative intensity of nationalisms, ranging from economic, ethnic, and educational to cultural, gendered, and religious. He moves beyond state-centered ideologies to explore the linkages between official and popular nationalisms and the complex interplay of ethnocultural, ethnopolitical, and ethnoracial forms of identity. The ambiguity and everydayness of nationalism, McVeigh contends, explain its enduring power. He concludes that modern Japan is imbued with a deeply rooted legacy of 'renovationism' or 'reform nationalism' that accounts for its streamlined state structures, guarded economic nationalism, and highly scrutinized relationship with the rest of the world. Highlighting the pluralism of identity among Japanese, this book will be an invaluable corrective to recent works that glibly proclaim the emergence of 'globalization,' 'internationalization,' and 'convergence.'

In this dismantling of the myth of Japanese "quality education", McVeigh investigates the consequences of what happens when statistical and corporatist forces monopolize the purpose of schooling and the boundary between education and employment is blurred.

In this dismantling of the myth of Japanese "quality education", McVeigh investigates the consequences of what happens when statistical and corporatist forces monopolize the purpose of schooling and the boundary between education and employment is blurred.

Brian J. McVeigh uses a unique anthropological approach to step outside flawed stereotypes of Japanese society and really engage in the current debate over the role of bureaucracy in Japanese politics.To many in the West, Japan appears as a paradox: a rational, high-tech economic superpower and yet at the same time a deeply ritualistic and ceremonial society. This adventurous new study demonstrates how these nominally conflicting impressions of Japan can be reconciled and a greater understanding of the state achieved.

Through a focus on the contributions of pioneers such as Motora Yujiro (1858–1912) and Matsumoto Matataro (1865–1943), this book explores the origins of Japanese psychology, charting cross-cultural connections, commonalities, and the transition from religious–moralistic to secular–scientific definitions of human nature. Emerging at the intersection of philosophy, pedagogy, physiology, and physics, psychology in the late 19th and early 20th centuries confronted the pressures of industrialization and became allied with attempts to integrate individual subjectivities into larger institutions and organizations. Such social management was accomplished through Japan’s establishment of a schooling system that incorporated psychological research, making educational practices both products of and the driving force behind changing notions of selfhood. In response to new forms of labor and loyalty, applied psychology led to or became implicated in personality tests, personnel selection, therapy, counseling, military science, colonial policies, and “national spirit.” The birth of Japanese psychology, however, was more than a mere adaptation to the challenges of modernity: it heralded a transformation of the very mental processes it claimed to be exploring. With detailed appendices, tables and charts to provide readers with a meticulous and thorough exploration of the subject and adopting a truly comparative perspective, The History of Japanese Psychology is a unique study that will be valuable to students and scholars of Japanese intellectual history and the history of psychology.

Through a focus on the contributions of pioneers such as Motora Yujiro (1858–1912) and Matsumoto Matataro (1865–1943), this book explores the origins of Japanese psychology, charting cross-cultural connections, commonalities, and the transition from religious–moralistic to secular–scientific definitions of human nature. Emerging at the intersection of philosophy, pedagogy, physiology, and physics, psychology in the late 19th and early 20th centuries confronted the pressures of industrialization and became allied with attempts to integrate individual subjectivities into larger institutions and organizations. Such social management was accomplished through Japan’s establishment of a schooling system that incorporated psychological research, making educational practices both products of and the driving force behind changing notions of selfhood. In response to new forms of labor and loyalty, applied psychology led to or became implicated in personality tests, personnel selection, therapy, counseling, military science, colonial policies, and “national spirit.” The birth of Japanese psychology, however, was more than a mere adaptation to the challenges of modernity: it heralded a transformation of the very mental processes it claimed to be exploring. With detailed appendices, tables and charts to provide readers with a meticulous and thorough exploration of the subject and adopting a truly comparative perspective, The History of Japanese Psychology is a unique study that will be valuable to students and scholars of Japanese intellectual history and the history of psychology.

How have figures of speech configured new concepts of time, space, and mind throughout history? Brian J. McVeigh answers this question in A Psychohistory of Metaphors: Envisioning Time, Space, and Self through the Centuries by exploring “meta-framing:” our ever-increasing capability to “step back” from the environment, search out its familiar features to explain the unfamiliar, and generate “as if” forms of knowledge and metaphors of location and vision. This book demonstrates how analogizing and abstracting have altered spatio-visual perceptions, expanding our introspective capabilities and allowing us to adapt to changing social circumstances.

How have figures of speech configured new concepts of time, space, and mind throughout history? Brian J. McVeigh answers this question in A Psychohistory of Metaphors: Envisioning Time, Space, and Self through the Centuries by exploring “meta-framing:” our ever-increasing capability to “step back” from the environment, search out its familiar features to explain the unfamiliar, and generate “as if” forms of knowledge and metaphors of location and vision. This book demonstrates how analogizing and abstracting have altered spatio-visual perceptions, expanding our introspective capabilities and allowing us to adapt to changing social circumstances.

By positioning Japan within a global perspective, this work challenges the “black-box” approach to psyche dominating studies in the history of religion. Brian J. McVeigh employs a cultural psychological analysis by first highlighting the conceptual obstacles hindering the psychology of religion, such as neglecting sociohistorical forces that shape mental processes. Next, by exploring shamanism, divination, and the mountain asceticism or Shugendo, he contextualizes the historical background of Japanese religion. He argues that current practices of Japan’s new religions are relics of an earlier mentality that has been creatively renovated and re-adapted for the present-day. This is demonstrated by investigating spirit possession, a vestige of an obsolete neurocultural arrangement. Unlike other works, this book treats possession as a legitimate phenomenon in and of itself, requiring explanatory analysis rather than dismissing it as a mere epiphenomenon. This genuinely interdisciplinary work transcends mainstream academic fields and will appeal to readers interested in Japanese and Asian religions and the psychology of religion.

Uniforms are not unique to Japan, but their popularity there suggests important linkages: material culture, politico-economic projects, bodily management, and the construction of subjectivity are all connected to the wearing of uniforms. This book examines what the donning of uniforms says about cultural psychology and the expression of economic nationalism in Japan. Conformity in dress is especially apparent amongst students, who are required to wear uniforms by most schools. Drawing on concrete examples, the author focuses particularly on student uniforms, which are key socializing objects in Japan's politico-economic order, but also examines 'office ladies' (secretaries), 'salary men' (white collar workers), service personnel, and housewives, who wear a type of uniformed dress. Arguing that uniforms can be viewed as material markers of a life cycle managed by powerful politico-economic institutions, he also shows that resistance to official state projects is expressed by 'anti-uniforming' modes of self