精神分析语境中的移情

“移情”是精神分析学、移情美学、移情心理学、移情伦理学和移情现象学的一个核心概念,但它是一个典型的“同名异义词”。精神分析学的“移情”特指弗洛伊德提出的“übertragung”概念,而后四种理论的“移情”指的是“Einfühlung”,本质上是“共情”或“同感”。在精神分析学内部,移情与投射、反移情、共情等概念紧密相关,而不同流派对这些概念的理解不仅不同甚至完全对立。在精神分析学外部,移情美学、移情心理学和移情伦理学虽然与精神分析学共享了投射或“移置”意义上的“移情”概念,但二者的用法存在本质差异。胡塞尔的现象学反对在投射或移置的意义上理解移情,把移情看作自我以第一人称方式对他人精神生活的深入感受、对异己主体及其体验行为的经验。现象学的移情概念既有助于澄清“移情”(übertragung)与“同感”(Einfühlung)的混用所造成的误解,也有助于理解二者间的关联和作用机制。     

想象策略能促进多媒体的学习么？元分析的视角

想象策略,即要求学习者在脑海中生成学习的内容,是一种重要的学习策略,但它对学习是否具有积极的影响目前研究结论尚不一致。本研究采用元分析技术,以保持、理解、迁移、花费时间和认知负荷作为结果变量,探究想象策略对学习的影响,并通过将学习材料是否可见、想象策略使用时机和被试年龄段作为调节变量以探索想象策略的边界条件。通过文献筛选,最终选定了20篇论文,生成了65个效应量。结果发现,想象策略可以提高保持、理解和迁移的成绩,但对学习时间和认知负荷的影响不显著。调节效应分析发现：想象策略在一定程度上受到材料可见性的影响,在材料可见的情况下,想象策略对学习有积极的影响,但当材料不可见时,想象策略对学习有消极的影响。     

初中学生道德推理、移情反应、亲社会行为及其相互关系的比较研究

抽取上海市初中三个年级217名学生为被试,通过对道德判断推理能力、移情反应、亲社会行为的测量和问卷调查,考察初中阶段学生在这三个方面的发展规律,以及三者之间的相互关系。结果显示：道德判断推理与亲社会行为、与移情能力之问没有显著相关;移情能力中的个别指标与亲社会行为之间相关显著;在移情反应、亲社会行为水平、以及助人动机、帮助方式等方面均存在显著的性别差异;故事呈现方式不同会对故事与自己相关程度产生影响。     

6～10岁儿童道德移情特点的研究

道德移情是近期日益受重视和研究的一种重要情感形式。本研究以6、8、10岁的176名儿童为样本,参照M.L Hoffiman关于道德移情的理论观点,运用个别交谈法以道德情境故事为材料探究了儿童的道德移情特点。结果表明：我国6－10岁儿童面临道德情境时作出的道德移情反应随年龄的增长而提高;他们对集体的道德移情反应强于对个人的道德移情反应;他们对声誉损害的道德移情反应最强、其次是对人身伤害的、最后是对财物损坏的;他们在相同感、内疚感、气愤感诸不同情感上的移情反应与Hoffman的设想既有相同点,也有不同处。     

儿童移情与道德发展关系研究综述

移情是人际交往中情感的相互作用,是对他人情绪的觉察而导致自己情绪唤起的一种情感体验。培养儿童的移情对儿童的道德发展具有重要作用。本文从移情的概念入手,介绍和探讨儿童移情与道德发展的关系研究状况,并对儿童的移情培养提出建议。     

在咨询的世界共舞——共情与移情区别与整合

通过对共情与移情概念的梳理,对共情与移情概念的差异与联系进行了分析.在执行、时间与实践操作维度上,移情与共情存在差异,与此同时,两者也是相辅相成的,是可以相互整合的.它们已经成为心理咨询的基本术语,对两者的深入理解有助于我们探究变动不居的心灵世界,为心灵找到一条理解、解放之路.     

大学生心理传统性及现代性、人格特质与双元孝道的关系

为了考察心理传统性及现代性、特质移情、权威主义人格与双元孝道之间的关系,426名大学生完成了心理传统性与现代性量表、特质移情量表、权威主义人格量表、孝道信念量表。结果显示：1）心理现代性、特质移情对互惠性孝道直接效应和间接效应显著,特质移情在心理现代性与互惠性孝道之间起部分中介的作用;2）心理传统性、权威主义人格对权威性孝道直接的效应及间接效应显著,权威主义人格在心理传统性与权威性孝道之间起部分中介的作用。     

大学生特质移情与网络利他行为:网络社会支持的中介效应

为了探讨大学生特质移情与网络利他行为之间的关系,以及网络社会支持在其中所起的中介效应,本研究采用特质移情量表、青少年网络社会支持量表和大学生网络利他行为量表对560名大学生进行调查,结果表明:(1)大学生的整体特质移情能力较高,且女生显著高于男生;其所获得的网络社会支持总体状况良好,且不存在显著的性别差异;网络利他行为处于中等水平,也不存在显著的性别差异。(2)大学生特质移情和网络社会支持均显著正向预测网络利他行为。(3)大学生网络社会支持在特质移情与网络利他行为的关系之间起完全中介作用,其中,网络社会支持的两个分维度情感支持和友伴支持在特质移情与网络利他行为之间的中介效应更为显著。     

镜像神经元:基于联想学习理论的视角

镜像神经元的出现为解释人类诸如行为理解、移情等社会行为提供了依据,但是关于它的来源却争论不休。联想学习理论简明直接地解释了人类和猴子之间镜像神经元的差异;指出镜像神经元不仅仅在行为理解中起着主要作用,也是一系列社会认知功能产生的根源;更为重要的是,联想学习理论提出镜像神经元可以通过感知运动学习来塑造和调整,而感知运动学习主要通过与他人的互动获得,这一结论强调了感知运动的重要性,为个体移情、行为理解等社会功能的塑造和增强开辟了一个新的研究视角。     

移情反应的研究 ——基于个体倾向与情境的双重视角

摘 要：本研究基于个体倾向和情境的双重视角,将静态与动态相结合,探讨不同移情能力的个体在真实性不同情境中的移情反应。结果发现： （1）移情能力高、低分组得分存在显著性差异;（2）情境真实性高、低两种情境之间差异不显著;（3）在某些具体的移情反应上,移情能力与情境的交互作用显著;（4）性别差异不显著。属个体倾向范畴的移情能力对移情反应具有显著影响,情境对移情反应的影响与移情能力有关,移情能力高的个体对情境的变化更为敏感。     

以身化梦：意象体现的理论、方法与技术探析

“意象体现”是由罗伯特·伯尼克依据分析心理学的理论创立的一种“梦的工作”方法,主张在介于意识与无意识之间的阈限状态中采用积极想象的方式对梦中意象进行再体验,通过对不同身体感受的觉知使无意识内容意识化来达到相应的治疗效果。意象体现理论主张,梦具有真实性,应当以主客体一致性的隐喻视角来看待梦,并且对梦的工作具有治疗的意义;对梦的工作应当遵循非解析工作与体验科学、阈限状态、共验交流、心理自居与发生转换四个关键原则。其具体技术过程包括工作状态的准备、进入阈限状态、对梦进行持续性体验、心理自居与发生转换、感觉融合与离开梦境五步。其方法沿革于催眠术、自由联想与积极想象。作为分析心理学中有关梦的一套前沿的思想理论以及临床心理治疗中一种创新性的梦的工作方式,意象体现具有广阔的学术研究及实际应用前景。     

Cognitive load and the imagination effect

When presented with a procedure or concept to learn, imagining the procedure or concept may be an effective instructional technique compared to conventional studying, thus generating an imagination effect. However, it was hypothesized that the importance of learning through imagining as an instructional technique depends on modes of presentation. Experiment 1 tested adults studying or imagining contour maps as participants and was designed to verify the generality of the imagination effect. Imagination instructions were superior to study instructions on subsequent test questions. Experiment 2 further investigated the effect by comparing much younger students (Grade 4), studying or imagining temperature/time graphs presented in either a split‐attention (spatially separated diagram and text) or an integrated (spatially combined diagram and text) format. Results on a subsequent test indicated that the Grade 4 students found imagining beneficial to their learning, compared with studying the material but the effect was only obtained using an integrated rather than a split‐attention format. Experiment 3 was conducted to obtain verbal protocols from Grade 4 imagination and study groups using the same instructional materials to throw light on the cognitive mechanisms behind the imagination effect. Copyright © 2004 John Wiley & Sons, Ltd.     

Countertransference as active imagination: imaginative experiences of the analyst

Active imagination is at the heart of Jung's elucidation of depth psychology. Yet, in the discourse of present day analytical psychology theory it is not always given the serious attention accorded to some other Jungian concepts. Active imagination emerges spontaneously within the 'third' area--the imaginal or dynamic field--in-between patient and analyst. It is commonly regarded as the patient's experience but I am proposing that, looked upon as the analyst's experience as well, active imagination offers a distinctly Jungian way of understanding some forms of countertransference. I am describing what I think many present-day analytical psychologists already do in their clinical practice but, as far as I know, it has not been theorized in quite this way before. The intention is to exploit the unique contribution of our Jungian heritage by reframing certain profoundly symbolic countertransference-generated imagery as active imagination. In this article these are differentiated from other less complex forms of imaginative countertransference through examples from clinical practice. The point is that such countertransference experiences may activate the symbolic function in the analyst and thus contribute to the mediation of emergent consciousness in the analysand.     

Mit Imagination an Albträumen arbeiten

According to Jung fantasies appear during sleep as dreams and while awake, they appear as more or less conscious fantasies. He understood fantasy as an activity of the psyche itself. Fantasy is that which simply occurs without any effort on our part and is always present. Imagination is what we call fantasy when we concentrate on it, i.e. perceive it and do something with it. Due to the close relationship of dreams, fantasies and imagination, the more they are consciously observed and perceived, the more it is possible to use imagination with dreams to better understand them. This is especially true for nightmares so that through imagination helplessness can be overcome and self-efficacy can be stimulated. Steven Starker already proposed using imagination for working on nightmares in 1974 and he also showed how the style of the nocturnal dreams changed as a consequence. In a clinical vignette I show how this technique can be used and what an influence it has. The analyst and analysand are in a communal space of visualization, framed in the beginning by the nightmare. This space is considered as a space of interaction and of potential transformation. The analyst is a part of the process, offering ideas in a symbolic form and reinforcing the analysand’s ideas which lead to stress-reducing behaviour and images that provide an opening for the future. There are pauses in the imaginative work to talk together about the experiences, to link the situation in the imagination to biographical material, and to understand the resources opening up in the material, through the analysand herself. The goal of working with imagination is to ban the anxiety in the dream and to let the dreamer experience the fact that dreams and imagination are not only determined by the anxious feelings but it is also possible to transform these kinds of energy into creative fantasies.     

Art, dreams and active imagination: a post-Jungian approach to transference and the image

The term active imagination is sometimes applied rather uncritically to describe all forms of creative activity that take place in depth psychology. Whilst there are many forms of expression that evoke or are evoked by active imagination, they cannot automatically be classed as active imagination. In this article investigation of visualized mental imagery, dreams and art reveals three distinct forms of image-based psychological activity. Integrated and mediated within the transference and countertransference dynamic, it is proposed that the engagement in active imagination reflects and is influenced by the transference. Distinctions between sign and symbol, simple and big dreams as well as diagrammatic and embodied imagery clarify the differences. Examples from clinical practice demonstrate each mode in action within the analytic frame.     

Imagination links with schizotypal beliefs,not with creativity or learning

Imagination refers to creating mental representations of concepts, ideas, and sensations that are not contemporaneously perceived by the senses. Although it is key to human individuality, research on imagination is scarce. To address this gap, we developed here a new psychometric test to assess individual differences in imagination and explored the role of imagination for learning, creativity, and schizotypal beliefs. In a laboratory‐based (N = 180) and an online study (N = 128), we found that imagination is only weakly associated with learning achievement and creativity, accounting for 2–8% of the variance. By contrast, imagination accounted for 22.5% of the variance in schizotypal beliefs, suggesting overall that imagination may be more indicative of cognitive eccentricities rather than benefit the accumulation of knowledge or production of novel and useful ideas.     

Imagination and Memory

A growing body of literature shows that imagining contrary-to-truth experiences can change memory. Recent experiments are reviewed to show that when people think about or imagine a false event, entire false memories can be implanted. Imagination inflation can occur even when there is no overt social pressure, and when hypothetical events are imagined only briefly. Overall, studies of imagination inflation show that imagining a counter-factual event can make subjects more confident that it actually occurred. We discuss possible mechanisms for imagination inflation and find that, with evidence supporting the involvement of both source confusion and familiarity in creating inflation, the primary mechanism is still to be determined. We briefly review evidence on individual differences in susceptibility to inflation. Finally, the widespread use of imagination-based techniques in self-help and clinical contexts suggests that there may be practical implications when imagination is used as a therapeutic tool.     

Sartre and Ricoeur on Productive Imagination

Commenting on Jean‐Paul Sartre's theory of imagination, Paul Ricoeur argues that Sartre fails to address the productive nature of imaginative acts. According to Ricoeur, Sartre's examples show that he thinks of imagination in mimetic terms, neglecting its innovative and creative dimensions. Imagination, Ricoeur continues, manifests itself most clearly in fiction, wherein new meaning is created. By using fiction as the paradigm of imaginative activity, Ricoeur is able to argue against Sartre that the essence of imagination lies not in its ability to reproduce absent objects, but rather in the ability to transform reality through creative acts. Motivated by the intuition that Sartre the writer could not have forgotten to address such crucial dimensions of imagination, I examine Sartre's philosophical and literary work, showing that not only does he develop a notion of productive imagination, he also puts this notion to work by articulating the relationship between imagination, narrative, and identity formation, well before Ricoeur advanced his narrative‐identity theory. I argue that Sartre, like Ricoeur and MacIntyre, another representative of narrative‐theory whose criticism of Sartre I address in this essay, views imagination and narrativity as necessary conditions for the formation of a coherent and meaningful sense of self.     

Exploring the Imagination to Establish Frameworks for Learning

This paper continues to explore the relationship between the imagination and learning. It has been claimed by Maxine Greene, amongst others, that imagination is the most important of the cognitive capacities for learning; the reason being that ‘it permits us to give credence to alternative realities’. However little work has been done on what constitutes this capacity for the imagination. This paper draws on Husserl and Wittgenstein to frame a model of imagination that derives from the perspective of the ‘transcendental phenomenology’ of Husserl. The claim is made that by learning to be in the world in certain ways we must be able to construct imagined worlds with their own logics and presentations. This claim is supported by a discussion of the parameters required for owning and accepting to the self sensory and cognitive perceptions and beliefs. Imagination is also a necessary condition for the understanding of empathy; of grasping what it is like be another person. In this sense imagination can be better grasped through the category of ontology rather than epistemology. It can also, on the basis of ontology, be argued that understanding and acknowledging other cultures is a matter of being, imaginatively, in the other world. Some implications for approaches to teaching and learning are outlined.     

Imagining the Truth. Discussion of Prince's “The Self in Pain: The Paradox of Memory. The Paradox of Testimony”

The discussion highlights the significant role played by imagination in representing the horrors that resist representation. It is Dr. Tylim's position that imagination assists patient and analyst in overcoming the limitations of memory. Imagination is the gateway to truth. In working with survivors, the therapeutic encounter may become a stage where unspeakable experiences attain presence in their absence. The silence or the gaps are then the victim's testimony.