A History Which Began to Be Told: A Clinical Case

This article aims to reflect on the possible contributions of psychoanalysis in relation to severely disturbed patients by means of the presentation of a clinical case. Beginning with the family history, the evolutionary process of the symptoms and identification movements of the patient are analysed. The observation of the transference dynamics is emphasised, showing how the desire of the analyst and his privileged listening will allow the patient some level of possible subjective structure.     

Teleology for the Perplexed: How Matter Began to Matter

Lacking a plausible model for the emergence of telos (purposive, representational, and evaluative relationships, as in life and consciousness) from simple material and energetic processes, the sciences operate as though all teleological relationships are physically epiphenomenal. Alternatively, in religion and the humanities it is assumed either that telos influences the material world from an outside or transcendental source or that it is a fundamental and ineffable property of things. We argue that a scientifically sound and intuitively plausible model for the physical emergence of teleological dynamics is now realizable. A methodology for formulating such a model and an exemplar case—the autocell—are presented. An autocell is an autocatalytic set of molecules that produce one another and also produce molecules that spontaneously accrete to form a hollow container, analogous to the way virus capsules form. The molecular capsules that result will spontaneously enclose some of the nearby molecules of the autocatalytic set, keeping them together so that when the autocell is broken open autocatalysis will resume. Autocells are thus self-reconstituting, self-reproducing, and minimally evolvable. They are not living and yet have necessary precursor attributes to telos, including individuality, functional interdependence of parts, end-directedness, a minimal form of representation, and a normative (evaluational) relationship to different environmental properties. The autocell thus serves as a missing link between inanimate (nonlife) and animate (living) phenomena. We conclude by discussing the challenges that a natural origin for telos poses for religious thought.     

从"心灵感应"说起

小A与小B是我的左右邻居,时年都已十八岁。暑假期间,两个小伙子结伴进深山采药赚学费钱。小A的一位远房亲戚居住在深山,他们寄居在那里。去后十多天,村里其他进山采药人回来告知,深山绝壁岩下发现了一具采药少年的尸体。小A和小B两家同时着急起来,一个电话打到寄宿那家,反馈来的信息是小A寄宿于此,小B两天前不知去向,看     

Demystifying Intuition: What It Is,What It Does,and How It Does It

Definitions of intuition are discussed and two working definitions are proposed. This is followed by a list of eight unresolved problems concerning intuition. It is suggested that all of these problems can be resolved by cognitive-experiential self-theory (CEST), a dual-process theory of personality according to which people process information with two systems, an experiential/intuitive system that is an associative learning system that humans share with other animals and a uniquely human verbal reasoning system. Intuition is considered to be a subsystem of the experiential/ intuitive system that operates by exactly the same principles and attributes but has narrower boundary conditions. The next section includes a presentation of the most relevant aspects of CEST with an emphasis on the operating rules and attributes of the experiential/intuitive system. This is followed by demonstrating how the operation of the experiential/intuitive system can resolve each of the unresolved problems concerning intuition. The article closes with a comparison of the advantages and disadvantages of the experiential/intuitive and rational/analytic systems. It is concluded that neither system is generally superior to the other, as each has important advantages and disadvantages.     

John Exner and the Book That Started It All: A Review of The Rorschach Systems

This article is a review and a reassessment of Exner's (1969) The Rorschach Systems. The book reviews the history of the development of the Rorschach, primarily in the United States, including a detailed analysis of the progressive development of systems devised by Klopfer, Beck, Piotrowski, Hertz, Rapaport, and Schafer. The final versions of each system are compared with each other, and with Rorschach's own system. The development of the book is linked to Exner' s personal relationship with Klopfer, Beck, and Hertz. The book is described as the basic forerunner of Exner's Comprehensive System.     

Owning It

What is the distinction, if any, between who we are as people and what we believe and how we practice as psychoanalysts? For me, art played a vital affirmation that there was a world full of larger ideas and feelings in contrast to the desiccated environment my parents had created. From grade school, through my training as an analyst to the present, art has not only elucidated who I am but expanded my sense of being a creative individual. From the procession of viewing art and engaging with it, to making and acquiring art pieces, the discovery was not only that I owned these pieces but that their impact challenged the ‘who’ I thought I was if I was willing to own up to it. The information that informs our personal beliefs and practice in psychoanalysis comes from such an openness to new experiences from many directions in our daily lives, and challenges who we believe we are. Art adds to analytic knowledge, not by giving us an interpretation for our lives, but by stimulating the genuinely creative process of self-reflection.     

Bring It On: Proactive Coping with Discrimination

We investigated proactive coping with discrimination among heavy women in both a high impact lab study (101 women) and a daily diary study (62 women). Heavy women assessed greater harm and fewer coping resources for discriminatory, as compared to non-discriminatory, hassles (Study 2). Primary appraisals of harm were important determinants of proactive coping, including primary control (attempts to change the environment) and secondary control (attempts to change the self to fit the environment) directed at discriminatory stressors (Studies 1 and 2). When heavy women used primary control coping efforts, they experienced positive interpersonal outcomes (Study 1) and less negative intrapersonal outcomes (Study 2). We discuss the benefits and limitations of engaging in proactive coping and suggest avenues for future research.

Racism: What It Is and What It Isn't

The words `racist' and `racism' have become so overused that they nowconstitute obstacles to understanding and interracial dialogue aboutracial matters. Instead of the current practice of referring tovirtually anything that goes wrong or amiss with respect to race as`racism,' we should recognize a much broader moral vocabulary forcharacterizing racial ills – racial insensitivity, racial ignorance,racial injustice, racial discomfort, racial exclusion. At the sametime, we should fix on a definition of `racism' that is continuouswith its historical usage, and avoids conceptual inflation. Isuggest two basic, and distinct, forms of racism that meet thiscondition – antipathy racism and inferiorizing racism. We should alsorecognize that not all racially objectionable actions are done froma racist motive, and that not all racial stereotypes are racist.     

Some Dare Call It Conspiracy: Labeling Something a Conspiracy Theory Does Not Reduce Belief in It

“Conspiracy theory” is widely acknowledged to be a loaded term. Politicians use it to mock and dismiss allegations against them, while philosophers and political scientists warn that it could be used as a rhetorical weapon to pathologize dissent. In two empirical studies conducted on Amazon Mechanical Turk, I present an initial examination of whether this concern is justified. In Experiment 1, 150 participants judged a list of historical and speculative theories to be no less likely when they were labeled “conspiracy theories” than when they were labeled “ideas.” In Experiment 2 (N = 802), participants who read a news article about fictitious “corruption allegations” endorsed those allegations no more than participants who saw them labeled “conspiracy theories.” The lack of an effect of the conspiracy‐theory label in both experiments was unexpected and may be due to a romanticized image of conspiracy theories in popular media or a dilution of the term to include mundane speculation regarding corruption and political intrigue.     

险些发生的人命案

杀生祭旗,古来有之,留传至今,并非绝迹,说是吉利,无法考证。杀生之事屡见不鲜,尤其是在大年除夕之夜,砍掉猪头祭神灵者,在我们这一带还颇盛行呢！这叫实际的罪恶,更有一种罪恶是虚妄的,这就是闻声摄魂,还真有活人被勾去魂魄的。     

Animal Morality: What It Means and Why It Matters

It has been argued that some animals are moral subjects, that is, beings who are capable of behaving on the basis of moral motivations (Rowlands 2011, 2012, 2017). In this paper, we do not challenge this claim. Instead, we presuppose its plausibility in order to explore what ethical consequences follow from it. Using the capabilities approach (Nussbaum 2004, 2007), we argue that beings who are moral subjects are entitled to enjoy positive opportunities for the flourishing of their moral capabilities, and that the thwarting of these capabilities entails a harm that cannot be fully explained in terms of hedonistic welfare. We explore the implications of this idea for the assessment of current practices involving animals.     

The Book at a Glance

Violence is a spectacle. Not because it is simply something that we observe but, more fundamentally, because it is a mechanism through which we observe and define other things. Violence has the capacity to shape the ways that we see, and thereby come to know, these things. In other words, violence is more than a practice that acts upon the bodies of individual subjects to inflict harm and injury. It is, metaphorically speaking, also a way of looking at these subjects.