The living well of our soul

Bright flooding sunlight, fresh cut flowers in generous crystal vases, and pristine clean shelves of philosophical and psychological books in several languages welcome the visitor to Liliane Frey-Rohn's upper-story modern apartment in Zürich. Even for as amateurish a photographer as our editor, it was hard to take a bad picture of her clear features—with her luminous hair, intimate eyes and warmly curious smile. This was a young, cosmopolitan woman of 88, with a classical education and dedication to the twin ideals of scholarship and the birthing of the new consciousness of her culture. She was very pleased with the recent publication in English of her book, Friedrich Nietzsche: A Psychological Approach to His Life and Work, and was happy to talk about its evolution through her studies and close association with Carl Jung     

如何讲好无神论

本文为中国无神论学会2008年学术年会的总结。肯定了近几年无神论宣传教育的工作,分析了无神论宣传教育所遇到的困难、内外部的原因,提出了如何讲好无神论的内容与方式。     

All's well that ends well? A test of the peak-end rule in couples’ conflict discussions

Despite its importance for well-being, surprisingly little is known about what determines how couples feel after a conflict. Using the peak-end rule, we examined whether partners’ post-conflict affect was mainly predicted by their most aversive or pleasant emotional experience (peaks) during the conflict, or by the emotional tone at the end of the interaction. One hundred and one couples engaged in a conflict interaction and afterwards evaluated their momentary affect during the interaction. Post-conflict affect (in terms of positive and negative feelings, and perceived partner responsiveness) was assessed immediately after the conflict, after a subsequent positive discussion, and upon returning to daily life (here, rumination about the relationship was assessed as well). Our results showed that the negative and positive peaks, but not the end emotion, predicted immediate and partly extended post-conflict affect in individuals. This finding has clinical implications for the mediation of couple conflict.     

A closer look at families that work well

An understanding of healthy families is essential to effective family therapy. As in medicine and psychiatry generally, there has been an emphasis on family psychopathology and dysfunction. An effort is made to rectify this by initially defining the concepts family and normal. The characteristics and tasks of families are examined. A review of the literature and research on healthy families is offered despite the sparseness of information directly focused on those systems. Methodological difficulties are outlined as background to a consideration of the research outcomes. There is general consensus that families that work well communicate clearly and often in a noisy fashion. Generational boundaries and subsystems are well defined. Decision making is effective and efficient. Healthy families are adaptive and able to cope with the passage of time and eventual loss of their members.     

The motor system computes well but remembers poorly

The psychological approach to human voluntary movements advocated by F. Mechsner (2004) can be aligned with the view that motor commands are generated afresh but are not retrieved from memory. This movement-generation hypothesis gains indirect support in the findings Mechsner reviewed and obtains more direct support from the results of studies of memory for movement and computational modeling of motor planning.     

Trustworthiness in explanation: The obligation to explain well

‘Scientific integrity’ certainly requires that data and references be beyond reproach. However, issues within the theory of scientific explanation suggest that there may be more to it than just this. While it is true that some contemporary, pragmatic analyses of explanation suffer from the ‘problem of relevance’ (an inability to ensure that explanations which are paradigmatic technically are relevant to the question being posed), it does not seem to be true that the addition of formal, metaphysical constraints is necessary to solve this problem. I argue that, when viewed as requests for help with an epistemic problem, explanation-seeking questions reveal the existence of a set of moral criteria centered in trust which, when satisfied, prevent trivial or irrelevant explanations from being offered, thereby broadening the concept of ‘scientific integrity’.     

Living well: a self-determination theory perspective on eudaimonia

This article distinguishes between hedonic and eudaimonic approaches to wellness, with the former focusing on the outcome of happiness or pleasure and the latter focusing not so much on outcomes as on the process of living well. We present a model of eudaimonia that is based in self-determination theory, arguing that eudaimonic living can be characterized in terms of four motivational concepts: (1) pursuing intrinsic goals and values for their own sake, including personal growth, relationships, community, and health, rather than extrinsic goals and values, such as wealth, fame, image, and power; (2) behaving in autonomous, volitional, or consensual ways, rather than heteronomous or controlled ways; (3) being mindful and acting with a sense of awareness; and (4) behaving in ways that satisfy basic psychological needs for competence, relatedness, and autonomy. In fact, we theorize that the first three of these aspects of eudaimonic living have their positive effects of psychological and physical wellness because they facilitate satisfaction of these basic, universal psychological needs. Studies indicate that people high in eudaimonic living tend to behave in more prosocial ways, thus benefiting the collective as well as themselves, and that conditions both within the family and in society more generally contribute toward strengthening versus diminishing the degree to which people live eudaimonic lives.     

Since she's my queen well I must be king

Conclusion Against the ideology of conflict in which uncompromising violence is the winning attribute in the contest for political supremacy and superiority, Plato seeks to balance the oppositions of masculinity and femininity evenly in the single soul, to rethink manliness and allow it to be a disposition developed out of gentleness as well as spiritedness, and allowing men to draw on feminine characteristics to construct a new ideal of human nature. Socrates, we have seen, argues that guardian natures must be both gentle and spirited, and that a harmonious tension between these traits is conducive to the good of the soul and the city. There is no equivalent re-evaluation of womanliness however, no interest in re-evaluating the female role in the generation of children, and no interest in re-assessing the ontological dependencies of form and matter and their relation to reproduction and identity. Plato complicates and allows variations within the logic of gender relations which privilege the male as ideal, but these moves could not remove that structural inequality. Meanwhile, real women continue to be born withsexed bodies on whichgendered meanings are already inscribed (in a variety of different ways as deformed, inchoate, and lacking specificity), providing the ground and matter on which a creative principle gets to work and produces children, ideas and meanings.Ultimately, reason is master of the self in service of which spirit and gentleness are employed, and the inclusion of feminine gentleness into that service is no threat to the dominance of patriarchal hierarchy; both conceptually and empirically, woman and women remain source and resource for the patriarchal order. Reforming gender roles and abolishing the patrilinear genealogy is Plato's well-intentioned aim, but his failure to achieve this is inevitable, I have argued, as long as a specific identity for woman remains untheorised and a maternal genealogy unrecognized. Unless the ideal human being is re-conceptualised, giving a specific identity and value to the different morphologies of male and female humans, ignoring gender will never allow women an equivalentvalue: for, if women may be queens, this necessarily makes men their kings in the ideal republic.A Jonathan Richman song.