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\"Astounding is the landmark account of the extraordinary partnership between four controversial writers--John W. Campbell, Isaac Asimov, Robert A. Heinlein, and L. Ron Hubbard--who set off a revolution in science fiction and forever changed our world\"-- Publisher's description.

M. Sanfaçon fait face à six chefs d’accusation pour pratique illégale de la médecine en lien avec des événements survenus en 2018. Kappa Health Products, basé en Colombie-Britannique. Le site de Kappa Health n’est plus accessible au public.

M. Sanfaçon fait face à six chefs d’accusation pour pratique illégale de la médecine en lien avec des événements survenus en 2018. Kappa Health Products, basé en Colombie-Britannique. Le site de Kappa Health n’est plus accessible au public.

Résumé Dans cet article, le trouble de la personnalité connu sous le nom de « narcissisme malin » est présenté. Ce concept est par la suite utilisé pour expliquer la création, par le dirigeant d’un groupe, de politiques organisationnelles destinées à contrer les personnes qu’il considérait comme ennemies, mettant en évidence la rage narcissique à l’oeuvre. Notre argument est examiné à la lumière d’une étude de cas dans laquelle il est démontré que le dirigeant a tenté de discréditer les détracteurs du groupe, transposant sa rage narcissique dans des politiques organisationnelles que des membres loyaux adoptaient pour lui. À l’aide d’observations psychologiques de la personnalité du chef et, par la suite, en démontrant comment celle-ci est à la source de politiques et d’actions socialement déviantes, nous espérons encourager les criminologues à examiner d’autres groupes en appliquant des théories semblables.

This project takes a multi-disciplinary approach to examining the concepts of spirit, spiritual, spirituality, and spiritual orientation, eventually asserting definitions of each so that there will be a foundation upon which to build a discussion between people who embrace Christianity as a religion built around the concept of a God external to the individual and the seat of all cause, and people of other religious traditions, including those who claim to be “spiritual but not religious.” Knowing that this latter group tends to look at spirituality as a personal undertaking that emphasizes the causative nature of the individual, I investigate spirituality in which individual causative actions toward one’s own salvation, elevated consciousness, and improved existence is highlighted. I prove that, within Christianity, there can be found a theological basis, supported by evidence drawn from the New Testament, for an individual-centered spiritual orientation, opening the door to a deeper understanding between faith traditions.

In 1955 the Hubbard Association of Scientologists International claimed it had obtained a secret Soviet brainwashing manual, and then published it. Based on that text, and other information he claimed to have received on Communist mind-control techniques, Scientology founder L. Ron Hubbard mentioned brainwashing in several lectures. In this article, I discuss the contested authorship of this manual and conclude that it probably was written by Hubbard, although other hypotheses cannot be entirely dismissed. I also distinguish between the Communist brainwashing Hubbard described within a Cold War context, and anticultists’ claims that brainwashing is practiced by “cults,” including Scientology.

This article analyzes the history and purpose of the Citizens Commission on Human Rights (CCHR), a group co-founded in 1969 by the Church of Scientology to educate the public on the alleged abuses of psychologists and psychiatrists and advocate for legal reform. Its other founder was Thomas Szasz, a non-Scientologist professionally trained as a psychiatrist who came to disagree with much of his field’s practices and methodologies. Until his death in 2012, Szasz remained supportive of CCHR and its crusade against “coercive psychiatry,” though the atheism, materialism, and libertarianism of his anti-psychiatric worldview remained at odds with Scientology’s anti-psychiatric theology. I examine L. Ron Hubbard’s evolving views on psychiatry and psychology in order to contextualize and outline this theology as it relates to the mission of CCHR as a non-profit organization heavily staffed and supported by Scientologists yet separate from the Church of Scientology International.

My work provides a broad framework for reformulating subject-object relations, which requires a critical transfer of different literary and scientific ideas into other social and historical contexts. The project tracks transformations of consciousness using cultural studies and genre criticism put in relation to popular writing and other embodied practices of meaning-making. The dissertation, through its crosslinking of literary and cultural “texts” culled from drastically different registers, provides an extended genealogy of New Wave science fiction (SF) and its legacy, with particular emphasis put on their shared interest in altered states—from the project of speculative aesthetics to the power of affective encounters found in not only fiction but in the strange performances and experimental practices of the sixties counterculture(s)—that I argue extend into the late twentieth century. What might this particular cross-section of cultural narratives and counter histories offer us for rethinking processes of historical change through the more flexible and capacious category of feeling? What sort of alternative forms of world-making might help us find new paths through and to pleasure, poetry, and politics? Can we learn to adapt to experiences of disorientation long enough to change directions? The archive’s means and methods of losing control and getting lost make inroads into unknown and unknowable spaces and end up in unexpected and unexplainable places. These open strategies and technical tactics for moral and ideological realignment animate my line of inquiry, so that “Futurist Folklore and Materialist Magic” can conduct in-depth studies in a survey of literary and cultural formations from the post-1945 American context, stressing the post-1965 period. Charting New Wave SF while also moving across idiosyncratic yet imbricated countercultures—drugs, cults, and cut-ups—the dissertation analyzes the material, psychological, social, political, and sign systems that differentially legitimate and delegitimate popular practices so as to clarify the co-evolution of what are a set of decidedly American values as they appear in the national, cultural imaginary. Drawing from affect theory, embodied cognition, and relational subjectivity to study such desired objects requires taking an ethnographic stance toward popular literacies and fan practices, which enables the dissertation to contribute to the growing body of interdisciplinary work on the American counterculture of the 1960s and 1970s as a way to both take seriously and recuperate value for what might otherwise be thought of as misreading(s) that move people, nevertheless. Using a transposable and adaptable apparatus of theoretical lenses in combination with historical specificity and devotion to specific materials that are more often left in the margins and interstices allows me to add to critical scholarship from a position of nuanced expertise—each of the three chapter’s focal point is a specific moment in literary history and its connection(s) to another particularized iteration of the mid-to-late twentieth-century’s American counterculture. The first chapter focuses on J.G. Ballard’s psychonaut manifesto and introduces key historical antecedents to the New Wave to anchor the countercultures examined, broadly— William S. Burroughs (cut-ups), John C. Lilly (drugs), and L. Ron Hubbard (cults). I move into a narrower literary analysis the second and third chapters on Philip K. Dick and Octavia E. Butler.