In a previous paper, an interpretation of spirituality along constructivist lines was proposed (Gash and Shine Thompson, 2002). One of the lines of exploration discussed personal transformation as a possible consequence of an experience of an epiphany – a moment of grace. Epiphanies are first, grounded in constructivist psychology as moments when a person shifts levels to reach new understandings (Gregory Bateson, 1987). Epiphanies are also moments of insight that allow the possibility of personal transformation, and hence potentially desirable experiences of spiritual growth. In the present paper we outline a series of experiences of epiphanies in children’s learning in the context of a project on constructionist learning led by one of us – Deirdre Butler. The purpose of the paper is to make a case for the importance of such moments as providing opportunities for personal growth, encapsulated in the title of the project EmpoweringMinds. Relevance: The value of wonder in education; using digital technology in classrooms

Key words: Constructivism, spirituality, children, creative learning

In his paper Psychiatry and religion: Consensus reached!, Verhagen advocates the relevance of spirituality and religion for the “origins, understanding, and treatment of psychiatric disorders”. In this comment, I argue for the broader claim that the existential dimension is important for understanding psychiatric disorders – of which religion can, but must not necessarily be, part. The existential dimension refers to our ability to relate to ourselves, our experiences, and our situation. This evaluative relation can play an important role in psychiatry: it can co-constitute the disorder, be affected by the disorder, and/or modulate the course of the disorder. Given this importance, it makes sense to explicitly recognize the existential dimension in our explanatory model of psychiatric disorders. The biopsychosocial model goes a long way in providing an integrative model, but there is room for improvement, especially when it comes to integration of its aspects, and acknowledging the existential aspect. I briefly introduce the research paradigm of enactivism, and suggest that an enactive framework is well-suited to incorporate this existential dimension – along with the traditional dimensions of the biopsychosocial model.

Key words: psychiatrys, pirituality, existential dimension, biopsychosocial model, enactivism, existential sense-making

This paper outlines a constructivist framework to describe spiritual thought. Western society at present is changing rapidly, and while this development is culturally pluralist globalisation and consumerism are dominant values. In this economic context the increase of flexible and short-term contract employment, with attendant job insecurity, raises important questions about social management of the quality of work experience (V. Gash, 2004). In the context of the quality of other life experiences, I initiated a conversation at this conference in 2002 (Gash and Thompson, 2002) to explore spirituality from a constructivist perspective. That paper focused mainly on spiritual moments concerned with personal transformation, for example the Sacraments of the Catholic Church. Broadening my approach here, I consider spiritual moments as epiphanies that may arise when contemplating the gap between the known and the unknown: Moments when people perceive their lack of control over events – when faith may help overcome uncertainty. We close gaps, for better or for worse, at moments where we learn. Could it be that applying this partial model of the spiritual might help to prioritise such moments in art, culture, science and education?

Key words: spirituality, constructivism, tolerance, multiculturalism.

Thinking and spirituality each evoke many interpretations. Constructivist thinking focusses on a systemic and rational approach that includes an analysis of meaning in terms of constituent operations. Central features of religious thinking depend on an absence of agreed mechanisms to establish consensus. Insight, novelty and humour however, depend on flexibility in making meaning. Zen provides a perspective facilitating a flexible orientation to cognitive categories allowing access to systemic properties of the person-experience interface.

Key words: Zen, constructivism, systemic thinking, religion, cognition

As traditional religious observances decline and Ireland’s consumer society competes in a global economy, we have evidence that many Irish young people find their heroes in American culture. It is timely therefore to reflect on our legacy of constructs of spirituality. Here we open a conversation grounded on Bateson’s analysis of epistemology, in order to begin an examination the Irish spiritual heritage within the discourse of constructivism. We explore the idea that it is in shifting between Bateson’s contextual levels that epiphanies are possible. This allows movement between understandings, so facilitating the construction of alternative realities. Psychotherapists call certain forms of this awareness insight, the sliding is central to being in love, and theologians call it grace.

This chapter is devoted to the philosophy of constructivism and its expression of perennial interests in both possibility and human potential. Similar to positive psychology, constructivism is a term that has only recently emerged. A brief history of constructivism is given, followed by the defining themes of constructivism. Positive psychology, human potential, and spirituality are also discussed. The aim of positive psychology is to catalyze change in psychology from a preoccupation only with repairing the worst things in life to also building the best qualities in life. The field of positive psychology at the subjective level is about positive subjective experience: well-being and satisfaction (past); flow, joy, the sensual pleasures, and happiness (present); and constructive cognitions about the future – optimism, hope, and faith. At the individual level it is about positive personal traits – the capacity for love and vocation, courage, interpersonal skill, aesthetic sensibility, perseverance, forgiveness, originality, futuremindedness, high talent, and wisdom. At the group level it is about the civic virtues and the institutions that move individuals toward better citizenship: responsibility, nurturance, altruism, civility, moderation, tolerance, and work ethic.

One of the most eminent neuroscientists recently passed away in Paris. Professor Francisco Varela was a scholar that approached science with a remarkably broad and integrative perspective, deeply contributing to a diversity of fields, from mathematics to epistemology, from immunology to neuroscience. He was strongly influenced by Buddhism and actively participated in unraveling the relationship between science and spirituality. This article introduces a special edition of Biological Research dedicated to the memory of this great man. It contains a collection of valuable contributions by various authors who collaborated with Varela at different moments of his outstanding scientific career. Their articles cover most of the fields in which he made contributions.

This essay explores the history of Stafford Beer’s work in management cybernetics, from his early conception and simulation of an adaptive automatic factory and associated experimentation in biological computing up to his development of the Viable System Model of complex organizations and its implementation in Chile. The essay also briefly pursues Beer into the arenas of politics and spirituality. The aim throughout is to show that all Beer’s projects can be understood as specific instantiations and workings out of a cybernetic ontology of unknowability and becoming: a stance that recognizes that the world can always surprise us and that we can never dominate it through knowledge. The thrust of Beer’s work was thus to construct information systems that can adapt performatively to environments they cannot fully control.