Theological Reflections of an Adopted Daughter

Abstract

For as long as I can remember I had a sense of not belonging, of being a misfit. When, therefore, at the age of six, it was casually mentioned over the dinner table that I was adopted it was no surprise. I felt I had always known. As I grew up I dreamed of who my real mother might be, the circumstances of my birth and where I had come from. It was many years before I found some answers to my questions and, in the process, discovered more about myself and the nature of relationships.     

Child Impulsiveness—Inattention, Early Peer Experiences, and the Development of Early Onset Conduct Problems

The conjoint influence of child impulsiveness-inattention (I/I) and peer relationships on growth trajectories of conduct problems was assessed in a community sample of 267 boys and girls. I/I reliably predicted teacher- and parent-reported conduct problems at kindergarten entry and growth in those problems over the next 2 years for boys and girls. The relation of boys' I/I to conduct problems was mediated, in part, by peer rejection and involvement in coercive exchanges with peers. The relation of girls' I/I to conduct problems was less clearly mediated by peer processes, but peer difficulties had additive effects. The impact of peer relationships on trajectories of conduct problems was apparent to parents as well as to teachers. Although I/I increments risk for early and persisting conduct problems in concert with poor peer relationships, it does so in complex and gender-specific ways.     

The Inference to the Best Means

I was in bondage in Missouri, too. I can't say that my treatment was bad. In one respect I say it was not bad, but in another I consider it was as bad as could be. I was a slave. That covers it all. I had not the rights of a man.

It cannot be too often repeated: peasants and workmen have no natural rights, not one. Only we ought instantly to add, that kings and nobles have none either.     

The emperor's new clothes: A study of narcissism and delusional greatness,denial, splitting and projection in a centre for people facing the challenge of HIV and AIDS

Abstract

Last January I began work as an untrained volunteer counsellor at a drop-in centre for young adults in London. It was the first time I had done any counselling with adults, though I had worked with children, and I found myself to be extremely anxious. I was acutely aware of my untrained and inexperienced status, not to mention any other flaws in character and health I might possess, and acutely concerned about whether I could possibly discharge my responsibilities to any client who might come to me for help. I was in therapy myself, but it was not clear to me how this could help me on the spot, so to speak.     

The feminine origins of justice and law

I have two professional interests: the law and the psyche. Despite the apparent absence of common ground between these two domains, at some level within me they have always been connected. Although I felt the connection, and intuitively it seemed “correct” to me, it was not a relationship that colleagues in either profession appeared to share at any level; and it was not one I could rationally describe to them. So I decided to make my feelings about the connection more conscious. I wanted to do this, in part, to gain personal insight, and also to stimulate a dialogue between the members of my two professional communities. I thought that an amplification of the Western symbol of justice would provide a simple vehicle. As it turned out, the project was not so easy. In fact, it was a straight-out struggle. Part of the difficulty I encountered arose because even before I began to research the topic or write about my findings, I “knew” the result that I would reach —and that result was based upon a static view of justice and its image. But the images of the symbol I found did not cooperate with the end I foresaw. Instead, they revealed a developmental sequence of justice as a vibrant, dynamic human process evolving within us. I was just not prepared to find that.     

Man on Wire: Walking the Therapeutically Transformative Tightrope of the Analyst’s Cancer

Almost nothing was clear to me when I was diagnosed with pancreatic cancer. I knew that I intended to inform all of my patients about my illness. But how could the focus remain on their needs when my mortality was so at risk? Unexpectedly, I discovered that I coped with my fears most effectively in my office. It was the one place where I could maintain a grasp on a holistic sense of myself and hold conflicting intense emotions. Additionally striking was the corresponding capacity of my patients to remain in treatment while addressing the unpredictable dyadic changes generated by my sickness. In this paper, I address this point of intersubjective transformation—the interactive contributions that generated each treatment’s unique rhythm. I also discuss the temporality of illness and how my continuing reconfigurations of self-experience impacted my ability to maintain authenticity and analytic balance both during and after treatment.     

Against Middle Knowledge

As a result of my teen–age conversion to the Catholic Church … I read a work called Natural Theology by a nineteenth–century Jesuit… and found it all convincing except for two things. One was the doctrine of scientia media , according to which God knew what anybody would have done if, e.g., he hadn't died when he did…. I found I could not believe this doctrine: it appeared to me that there was not, quite generally, any such thing as what would have happened if what did happen had not happened, and that in particular there was no such thing, generally speaking, as what someone would have done if… and certainly that there was no such thing as how someone would have spent his life if he had not died a child. I did not know at the time that the matter was one of dispute between the Jesuits and the Dominicans, who took rather my own line about it. So when I was being instructed a couple of years later by a Dominican at Oxford … and he asked me if I had any difficulties, I told him that I couldn't see how that stuff could be true. He was obviously amused and told me that I certainly didn't have to believe it, though I only learned the historical fact I have mentioned rather later.     

The Immigrant Analyst: A Journey From Double Consciousness Toward Hybridity

In this paper I utilize the concept of “double consciousness” as a framework for theorizing the subjectivity of the immigrant analyst. I invite the reader to journey with me as I deconstruct my experiences as an immigrant analyst in North America in order to depict how “double consciousness” shapes subjectivity. I show that I developed a binary, bifurcated analyst self, despite my wish to become a multicultural analyst who could “stand in the spaces.” This subtly clouded my clinical judgment causing me to side with the immigrant boyfriend of an American patient and to ignore significant differences between myself and a French patient because he too was an immigrant. When I named and processed my “double consciousness” I experienced resignification, my subjectivity was reconfigured, I was able to experience a panoply of selves, a hybrid “me-ness,” and I could recognize and address “double consciousness” in my immigrant patients.     

The Vocation of Depth Psychotherapy

During the last years of my training as an analyst, from 1980 to 1985, I was in analysis with Dr. Edward Edinger. I remember well my first session; I had come to ask him if he would supervise one of my clinical cases. He told me that my father complex was in such an unconscious state, I would probably hear everything he said to me as critical. I asked if he would work with me analytically and he said that was a possibility.     

The difficulty of understanding a borderline patient

SUMMARY

For much of the time during my work with Mr A, a borderline patient whom I saw for twice-weekly psychotherapy over a period of one year. I had difficulty understanding and communicating with him. I felt despairing and impotent and that therapy was not progressing at all. A few weeks prior to termination a shift occurred and I realised that there had been some improvement in Mr A's functioning. Although I was aware that behind the polite façade was an angry, disturbed man, I felt that he was a little more in touch with reality than he had been at the beginning of the treatment.

In this paper I will focus on the factors that contributed to my difficulty in understanding and communicating with Mr A. I will also attempt to account for his apparent improvement.     

Hidden feelings 1945-95

Abstract

It was a fact learnt early in life: wherever I travelled in Europe as a teenager, it paid me to explain that I was Dutch, not German. And when I left home at 18, in search of the elusive key to good faith and freedom, and came to Britain, crossing the Channel to reach the sole part of Europe untouched by enemy invasion, I felt I was welcomed like a lost daughter; many people told me of the part they played in the liberation of Holland in 1945. And now, fifty years after the historic events of the Second World War have passed, I still like to invoke the ‘magic’ if I can. While staying in a bed and breakfast in Coventry recently, I pointed out to the landlady that a morning call, as written down by the German guest, was requested at 7.15, instead of, as she had read, at 9.15. ‘Oh’, she said, annoyed, realizing the mistake: ‘Do they cross their number seven? We never do’. I was instantly eager to clear my name: ‘The Dutch never do so either’     

论牟宗三哲学中的易学研究

牟宗三的易学研究为的是从易学中发见与解析中国哲学、中国思想,旨在抉发中国的玄学与道德哲学,而不是作一种历史的研究。他从哲学上为《周易》的解释提供了一个逻辑符号论的模型,为中国古典思想的现代诠释作出了首开先河的有益尝试;他对易学的“实在论的价值论”或“超越的内在”的价值论的诠释,与康德、维特根斯坦关于道德世界的“超越的外在论”不同;他对易之道德世界的分析与解释也是极其形式化的逻辑的。在这些分析与解释中,《周易》的“逻辑世界”或“符号世界”变成了语义的价值世界,或者说,作为“数理物理”世界的《周易》变成了价值论的道德世界。无论是在叙述方式,或内容的阐释与解析上,牟氏的这项研究都是十分新颖的,为国内所未有。但是,牟氏的易学研究只是他学思的开端起步,相对于他的逻辑研究来说,易学研究构成了他的哲学思想发展进路的前逻辑起点,而非逻辑起点,具有形式的象征意义。     

Visual evoked potentials to the geometric forms in the randomized presentation

Two outlined geometric figures, an equilateral triangle and a circle, of equal contour length, were randomly presented at a fixed position in the lower or upper part of the visual field (LVF and UVF). Transient visual evoked potentials (VEPs) were recorded monopolarly from the inion (I), 5, 10, 15 cm above it (I5, I10, I15) and Fz, for 12 subjects. Grand-averaged VEPs were computed. A negative (N) wave (averaged peak latency 155 ms) was identified in the LVF and a positive (P) wave (130 ms) in the UVF. In the LVF, the N amplitude of the triangle was significantly larger than that of the circle at I5 and I. Regarding the P wave in the UVF, the triangle was of a significantly longer latency than the circle at I15, I10 and I5. The enhancement of the N amplitude for the triangle in the LVF is not attributable to the arousal caused by the preparatory state for the figure, since the subject could not predict the figure to be presented next or its position.     

Go west,man: a dream fragment

Maybe it was the anchovy and green pepper pizza I stuffed down before going to bed, or it could have been the APGA Convention Program I was reading that afternoon. Whatever stimulated the dream, it was the most vivid one I'd had in years. I just had to share it with someone who might understand. So bear with me, please, while I engage in a little catharsis.     

Memoirs of a Mentor: Using Creativity for Counselors in Coping With the Loss of a Mentor

This article was inspired by my (S.S.) own personal loss. My mentor passed away during spring break of my 2nd year postgraduate school after a short battle with systemic lupus. I remember the deep sadness that I felt when it became apparent that she was coming home from the hospital for the last time. No words can describe the emotions; she had helped me through the toughest times in my academic life. How would I ever get the type of mentorship she provided again? She was there when I almost quit as a young student, back when my anger still got the best of me. She talked me down from the edge so many times; I never expected to be on this journey without her.

I dedicate this article to her and mentors like her. Equally, I dedicate this article to mentees who have lost their mentors. I offer my story (in italicized font) in the hopes that it will help others who are dealing with a similar loss. In this article, we attempt to illuminate the true power of mentorship, honor the significance of the relationship between mentor and mentee, and provide a tool useful to anyone who has lost their guide. I share my story in gratitude for my own mentor; I am so thankful that she was a part of my journey and that I can pass on to others the patience she had with me.     

王肃易学刍议

本文以王肃易学为中心,概述了魏晋之际经学大师王肃的易学之来源、性质、内容、作用及其发生、发展的内在和外在原因。认为王肃易学是郑玄易学和王粥易学的中间环节,对于义理派经学具有较大的影响。     

You can get here from there

During one of the several unsuccessful admission interviews I had before finally being admitted to a graduate program, an interviewer asked me what kind of research I would like to do as a psychologist. "I plan to validate the Rorschach" was my reply. "And what will you do if you find the Rorschach isn't valid?" was the interviewer's next question. I don't recall my answer but it was obviously inadequate because such an unlikely possibility hadn't occurred to me, and I wasn't admitted to that program. Looking back, it is very clear how one thing led to another so that instead of validating the Rorschach, I ended up exploring the contribution of genetic factors to stress ulcers in rats and children's personality.     

The twelfth Bartlett memorial lecture: The role of single neurons in the psychology of perception

I feel deeply honoured by your invitation to give the Bartlett lecture, and am especially glad to do so in Holland, the home of so many distinguished psychologists of sensation and perception. And there is a third reason why it has given me much pleasure, for Sir Frederick Bartlett was one of those who had an important influence on the direction of my career some 40 years ago. I had to decide whether to spend my last year at Cambridge reading psychology or physiology, so I attended a short course of introductory lectures he gave in July. About half a dozen of us sat on upright wooden chairs circled around him as he sat in an armchair, smiling benignly. The first thing he did was to tell us to close our notebooks, for he was not going to say anything that would help us to pass any exams. And I believe the very last words of his last lecture were, “So you see it is all very difficult”. I was very glad he said that, for I had in fact found it all very heavy going: my brain seemed always to be lost in clouds of uncertainty when “remembering”, “thinking”, or “perceiving” were mentioned, because there was no conceptual framework for these processes except the words themselves and others spun around them. What I was looking for were the definable quantities of physics, chemistry and even physiology, these I could handle conceptually in their geometric and functional interactions, whereas I always find a purely verbal argument about abstractions difficult to follow and impossible to believe. So this lack of any nonverbal conceptual framework was very painful.

There was one phrase I think I recall him using that particularly aroused my interest-“the effort after meaning”; intuitively this seemed to be very important, but however much effort I made the meaning never quite emerged. I had almost decided that my mistrust of words made me unsuited to a career in psychology, but all the same I put my problem about “physiology or psychology” directly to Bartlett. After finding out that I was mainly interested in problems of sensation and perception, he said he thought that E. D. Adrian's research over the last 20 years had made more difference to that subject than any results obtained from within psychology itself.     

FROM BELIEF TO UNBELIEF–AND HALFWAY BACK

Abstract. Through autobiography, I explain why I cannot accept conventional Christianity or any other form of religious belief. I sketch how, through modern evolutionary theory, I try to find an alternative world-picture, one which is, however, essentially agnostic about ultimate meanings. I characterize my position as being that of "David Hume brought up-to-date by Charles Darwin." I express sad skepticism about ever realizing the hopes on which Zygon was founded.     

The pretense of psychology as science: The myth of mental illness in Statu Nascendi

If I was profoundly shocked by the Varieties [of Religious Experience, by William James], that was not because some of the facts described in it were such as I would rather not hear about. They were, on the whole, amusing. Nor was it because I thought James was doing his work clumsily. I thought he did it very well. It was because the whole thing was a fraud.... Psychology... regarded as the science of the mind, is not a science. It is what “phrenology” was in the early nineteenth century, and astrology and alchemy in the Middle Ages and the sixteenth century: the fashionable scientific fraud of the age.... There were, I held, no merely moral actions, no merely political actions, and no merely economic actions. Every action was moral, political, and economic.