Jungian metapsychology and neurobiological theory

This paper deals with brain research and depth psychology. Because brain research is becoming significantly more sophisticated and increasingly able to assay the neurobiology of subjective (i.e. mental) events in vivo , it is suggested that any school of depth psychology will probably not survive as a mainstream treatment modality if its theory and practice is found to be in frank variance with the findings of the modern neurosciences. Jung's psychology is compared to Freud's and shown to be reasonably consonant with such findings. Historical highlights of Jung's non-reductive way of conceptualizing and working are presented and put in the context of more recent scientifically defensible concepts (emergence, supervenience, complexity theory) from the fields of both philosophy of science and philosophy of mind. These concepts postulate a hierarchical model of reality which permits an exploration of the mind/brain relationship without resorting to reductionism or dualism. A sense of the present struggle is conveyed between the proponents of these and more traditional scientific concepts. Finally, the nature of mind/brain confluence is elucidated by examples from the areas of learning, memory, and the capacity to symbolize in order to illustrate how clinical practices and observations familiar to experienced depth therapists and also in agreement with Jungian theory are compatible with neuroscientific findings. A research suggestion is offered.     

A Brief History of Jungian Splits in the United Kingdom

The institutionalizing of analytical psychology in the United Kingdom has its origins in the Analytical Psychology Club founded on 15 September 1922. It became increasingly apparent that professionalization of the Jungian movement was essential and this led to the formation of the Society of Analytical Psychology in 1946. This was followed in 1951 by the founding of the British Association of Psychotherapists. The Association of Jungian Analysts split off from the Society of Analytical Psychology in 1975–6, and this was followed in 1982 by the split between the Association of Jungian Analysts and the Independent Group of Analytical Psychologists. The Berlin Congress of 1986 saw the beginnings of a liaison body for the four London societies, which came to be called the Umbrella Group. This has organized joint conferences and workshops, but the split in 1992 between the United Kingdom Council for Psychotherapy and the British Confederation of Psychotherapists has posed a new threat to the growing harmony between the London societies. In the face of this threat, the Umbrella Group has not been able to articulate a common policy and strategy about the Jungian presence in the United Kingdom.     

The Jungian child analytic training: An historical perspective

This paper describes the beginnings, ethos and development of the child analytic training which is now offered by the Society of Analytical Psychology in London. It focuses in particular on the role and thinking of Dr Michael Fordham; the ideas which influenced his theories about children, the self, deintegration and reintegration; and the key position that his own work with children now occupies.     

How I became a Jungian analyst

This paper is a reflection on the significance of 80 years of my life and the 40 years of it I have spent working as a Jungian analyst in Europe and in Israel. If my Jewish identity and my experience of the tragic events of the Holocaust have profoundly influenced the course of my life, it has been my training as a Jungian analyst in Zürich that permitted me to establish a new relationship with the traditional Jewish symbols and created the possibility of a new way of experiencing what it means to be a Jew. This new understanding has in turn helped me both in my work with Holocaust survivors and victims of Israel's various wars and in my theoretical reflections on this subject.     

Myers‐Briggs typology and Jungian individuation

Myers‐Briggs typology is widely seen as equivalent to and representative of Jungian theory by the users of the Myers‐Briggs Type Indicator (MBTI) and similar questionnaires. However, the omission of the transcendent function from the theory, and the use of typological functions as its foundation, has resulted in an inadvertent reframing of the process of individuation. This is despite some attempts to integrate individuation and typology, and reintroduce the transcendent function into Myers‐Briggs theory. This paper examines the differing views of individuation in Myers‐Briggs and Jungian theory, and some of the challenges of reconciling those differences, particularly in the context of normality. It proposes eight principles, drawn mainly from Jungian and classical post‐Jungian work, that show how individuation as a process can be integrated with contemporary Myers‐Briggs typology. These principles show individuation as being a natural process that can be encouraged outside of the analytic process. They make use of a wide range of opposites as well as typological functions, whilst being centred on the transcendent function. Central to the process is the alchemical image of the caduceus and a practical interpretation of the axiom of Maria, both of which Jung used to illustrate the process of individuation.     

双语和双言对图片命名和分类的不对称影响

采用普通话-英语双语者、粤语-普通话双言者和普通话单言者为被试, 比较他们图片命名与图片分类的成绩。结果表明, 普通话-英语双语者用优势语言命名图片的反应时比普通话单语者显著长, 错误率显著高。在第4次和第5次重复呈现图片时, 普通话-英语双语者与普通话单语者的命名反应差异不显著。普通话-英语双语者与普通话单语者对图片分类的反应差异不显著。这表明, 双语影响图片命名却不影响图片分类。粤语-普通话双言者对图片命名和图片分类的反应模式和普通话-英语双语者一致, 表明粤语-普通话双言和普通话-英语双语有类似的认知机制。普通话和粤语是作为两种语言储存在粤语-普通话双言者的头脑中的。     

Active imagination and the analysis of film

The emotions aroused by the pleasure-generating mechanisms of the cinema are usually benign because they refer to a virtual world. Experiencing affects aroused by fictions can resemble being drawn into a rehearsal for a possible, imagined future that just might (but more likely never will) occur in the individual's life in the real world. Movie-goers, no less than the readers of novels, actively engage with the symbols that film makers inscribe in the screen text. In so doing, they take a measure of control over elements of the fiction. Screened fiction has thus the potential to help the individual grow in self-awareness. Shifting its focus to the work of the film critic, the paper argues that, suitably adapted to the requirements of working with a pre-recorded film or tape, Jung's concept of the active imagination helps us to model, license, limit and endorse the subjective element in textual analysis. Because the method proposed makes it possible formally to recognize that the interpretation of fiction is inevitably integrated with the analyst's personality, interpretation is always a matter of a reader bringing a text into being rather than disinterring a pre-existing object.     

Internal Objects - A Theoretical Analysis of Jungian and Kleinian Models

In this paper I discuss the ways in which experimental and objective research from cognitive science and developmental psychology can help analysts evaluate the theoretical models of mental objects which we use; I indicate the ways in which such evidence tends to support models of internal objects as mental representations or developmental capacities rather than as wish-fulfilling expressions of instinctual drives. This land of empirical evidence is not just of academic interest but also has direct clinical relevance, particularly with borderline patients; such patients' sense of identity is totally dependent on the analyst's understanding of their internal world and for this to be misunderstood by the analyst can be catastrophic. An accurate theoretical model of mental objects can therefore help analysts to contain their patients more effectively.     

Jungian Analysts and African Diviners: An Exploration of the Archetype of the Self

This paper compares Jungian psychology and African indigenous healing practices through a theoretical review. It argues that while both practices express the shamanic archetype and facilitate the universal instinct towards wholeness, the expression of this differs. In Jungian psychology the archetype of the Self is projected onto the individual and the goal is a dialogue along the ego-Self axis, the patient ultimately coming to locate the shamanic archetype within his or her individual psyche. The working of the Self brings together the opposites of the psyche into individual consciousness. In indigenous healing practices, in keeping with the African worldview, the Self is projected onto the collective body, the ancestors as an extension of the living group, and the goal of healing is the restoration of wholeness through reintegration with the collective body. The implication is that good and evil are not brought together in the ancestors as a symbol of the Self, and evil is thus located outside the collective consciousness.     

Winnicott's splitting headache: considering the gap between Jungian and object relations concepts

This paper examines some difficulties inherent in the process of integration of potentially divergent theoretical positions. It is noted that there is an increasing tendency toward integration of Jungian theory with various models from psychoanalysis and other scientific disciplines. This trend can be understood as relating to the larger post-modern current operating in the scientific and cultural communities. As an element of the Zeitgeist, theory integration can proceed with a lack of critical stance on the process itself. An argument is developed on theoretical grounds for urging caution in the implementation of theory integration. The integrative process is examined using dream material from D. W. Winnicott in conjunction with his review of Memories, Dreams, Reflections. Through this discussion, some implications are examined as to the viability of linking Jungian and developmental models.     

Antimnemonic effects of schemas in young and older adults

Schema-consistent material that is aligned with an individual’s knowledge and experience is typically more memorable than abstract material. This effect is often more extreme in older adults and schema use can alleviate age deficits in memory. In three experiments, young and older adults completed memory tasks where the availability of schematic information was manipulated. Specifying nonobvious relations between to-be-remembered word pairs paradoxically hindered memory (Experiment 1). Highlighting relations within mixed lists of related and unrelated word pairs had no effect on memory for those pairs (Experiment 2). This occurred even though related word pairs were recalled better than unrelated word pairs, particularly for older adults. Revealing a schematic context in a memory task with abstract image segments also hindered memory performance, particularly for older adults (Experiment 3). The data show that processing schematic information can come with costs that offset mnemonic benefits associated with schema-consistent stimuli.     

Circadian typology and the Alternative Five‐Factor Model of personality

Two studies were carried out to explore the relationship between circadian typology and the Alternative Five‐Factor Model of personality. In the first study, 379 participants (232 females) were administered the reduced version of the Morningness‐Eveningness Questionnaire and the Zuckerman–Kuhlman Personality Questionnaire. Evening types reported higher impulsive sensation‐seeking scores than morning and intermediate types, whereas morning types scored higher than evening types on activity factor. In the second study, the association between morningness and activity personality factor was verified through the objective‐actigraphic monitoring of the rest‐activity cycle. Actigraphy allowed us to operationalise both circadian typology, through the computing of midpoint of sleep (early values, expressed in hours and minutes, correspond to an advanced phase of the sleep/wake cycle), and activity factor by the means of motor activity recording. Fifty‐one individuals (30 females) wore an actigraph on the nondominant wrist continuously for 1 week. A negative correlation was observed between midpoint of sleep and mean diurnal motor activity, demonstrating that an early phase of the sleep/wake cycle (i.e. morningness preference) was related to higher diurnal motor activity. Assessed both subjectively and objectively, the results of both studies highlight a significant relationship between morningness and activity personality factor.     

The typology of parricide and the role of mental illness: Data-driven approach

Parricide is a rare type of homicide in which mental illness is often an important factor. The aims of this study were (a) to describe the characteristics of parricide offenders with a focus on mental illness and clinical care and (b) to examine Heide's widely used typology of parricide through a data-driven approach. We analyzed all homicides in England and Wales between 1997 and 2014. Parricide offenders in our sample were most often male, unmarried, and unemployed, with a third of offenders diagnosed with schizophrenia; 28% had been in contact with mental health services before the offense. The latent class analysis resulted in three types of parricide offenders: middle-aged with affective disorder, previously abused, and seriously mentally Ill, which confirmed, to an extent, Heide's typology. Health and social care services should actively engage with carers of people with mental illness and support to those caring for older relatives and victims of abuse.     

Converting a Freudian analysis into a Jungian one: obsession,addiction, and an answer from Job

In his analyses of obsessional patients, Sigmund Freud suggested that they suffered from intrusive cognitions and compulsive activities. Early psychoanalysts delineated the phenomenology of obsessionality, but did not differentiate what is currently termed obsessive‐compulsive disorder from obsessional personality. However, it was widely recognized that the success of psychoanalysis with obsessional patients was limited due to rigid characterological defences and transference resistances. The present paper examines the case of a middle‐aged obsessional academic who had been treated for nearly twenty years in a ‘classical' Freudian psychoanalysis prior to entering Jungian analysis. It examines how persistent focus on Oedipal conflicts undesirably reinforced the transference resistance in this obsessional man, and suggests that focusing instead on diminishing the harshness of the super‐ego via the therapeutic alliance, and fostering faith in the salutary aspects of unconscious processing has led to salutary results in this case. The biblical book of Job is adopted as ancient instruction in how to address the scrupulosity and addictive mental structuring of obsessionality in analysis.     

论中国经典诠释的两个基型:直释与旁通--以《易经》的诠释为例

中国经典诠释传统有没有自己的特点?经作者研究之后,感觉到传统经学的实践中确实有直释与旁通两个基型, 可惜没有受到学者充分的注意。故本论文为了具体讨论起见,特别以《易经》的诠释为例,依以下各节:一、前言,二、对“中国经典诠释基型”的界定,三、《易》籍著作的诠释体式,四、直释型诠释的方法与问题,五、旁通型诠释的方法与问题,六、结论, 来论述。其中第四、五两节又各立细目,详细讨论诠释的方法与问题。中国经典的诠释体式是依字-句-章-篇-卷逐次解释而成立低层的训诂、章句、注、笺、解、疏、说、传,甚至更有不泥于文句。而依义理而成立高层的释义、通释、通义,乃至最高层的哲理诠释。其诠释可归纳成两个基型,即依各经本身在历代表现出日新乎高明的直释诠释与依异经互释在后代表现出富有乎博大的旁通诠释。在中国经典诠释传统中,此两型诠释之于经典正犹乾坤之于易,经典在诠释中表现其生生不息的生命力。     

叙事隐喻的作用机制及其在绘本中的应用

叙事隐喻不仅仅是一种修辞手法或语言中暗含的言外之意,更是一种理解、看待问题的哲学方式,构成了叙事疗法的要素核心。通过文献梳理与分析,对叙事隐喻作用机制进行探讨,揭示了其在第三叙事视角转换、长时记忆、具身认知体验三个方面的特异性作用。并结合绘本阅读,阐明以绘本为载体的叙事隐喻在青少年与成人心理治疗中的表现形式、共通性作用机制和不同的临床实践运用,期望为“绘本阅读+叙事疗法”的联合治疗提供可能性和有效性参考。

     

Body ownership and beyond: Connections between cognitive neuroscience and linguistic typology

During the past few decades, two disciplines that rarely come together—namely, cognitive neuroscience and linguistic typology—have been generating remarkably similar results regarding the representational domain of personal possessions. Research in cognitive neuroscience indicates that although the core self is grounded in body ownership, the extended self encompasses a variety of noncorporeal possessions, especially those that play a key role in defining one’s identity. And research in linguistic typology indicates that many languages around the world contain a distinct grammatical construction for encoding what is commonly called “inalienable” possession—a category of owned objects that almost always includes body parts, but that also tends to include several other kinds of personally relevant entities. Both of these independent lines of investigation are summarized, and a number of interdisciplinary connections between them are discussed.     

论直接深入无意识的积极想象与内视方法——兼论作为单纯觉察的意识

运用现象学等研究方法,对积极想象、内视等方法及其共同要素单纯觉察的意识awareness做了探讨;提出把握单纯觉察的意识,是掌握积极想象与内视等方法的关键;而心身整体的调整,才是让无意识自由涌现的根本与保障。     

Sandplay in Jungian analysis: matter and symbolic integration

Jung described a way of thinking, tied to sensations and feelings, that is a thought connected to the body. Again in The Archetypes and the Collective Unconscious, Jung (1954) speaks of the symbol as a 'live body', corpus et anima. If the mind cannot credit itself with the discomfort that manifests through the body, this is a sign of a separation between mind and body. A consequence of all this is the literalization of the discomfort which makes it impossible to have a symbolic dimension. Therapy activates a process in which the patient can move from a stage of separation to a possible connection between mind and body, resulting in changes in the level of communication and of awareness. The mind opens itself to symbolization and the body becomes a field for a common language. From our reflections we have come to ascertain that we can speak of analysis only when an imaginary space is achieved, an intermediate space between the patient and the analyst, a space that is created from the intertwining of the symbolic capability of the patient with that of the analyst. Focusing our attention on the use of sandplay in analytic therapy, we know that one puts in the sand box objects that are marks of our psyche, visible traits that contain actions, corporeal movements and feelings. When one focuses on the overall representation built, one can go beyond the literal image and the analyst, keeping alive the image through his symbolic capability, opens the possibility of a dialogue with the symbolic dimension. The imagination as a symbolic thought is the humus that allows the analyst to maintain the intermediate symbolic level open by activating a symbolic process within the dialectic of the analysis.     

恐惧与厌恶情绪图片系统的编制：基于两种情绪的区分

基于恐惧与厌恶情绪刺激材料界定模糊的问题,实验一在总结前人研究中实验材料方面混淆恐惧和厌恶的基础上,通过问卷法完成了对恐惧与厌恶图片系统初步的搜集、整理工作;实验二通过进一步测评得到了具有良好信度的恐惧与厌恶情绪图片系统,图片系统中的恐惧与厌恶情绪很好的分离,且图片系统中动物、场景、物体三类图片的恐惧、厌恶程度均存在显著差异,可适用于需要不同种类情绪刺激的具体应用性研究。