Affectivity: Regulation,Identity Formation,and Metaphorical Thought

ABSTRACT

Understanding affects, and their multiple roles in all aspects of the human condition and development, has more and more become a focus of study for contemporary psychoanalysis. Psychodynamic personality theories have always regarded affective life as pivotal to developmental experiences, the evolving structures of the personality, identity formation, and clinical processes. The centrality of emotion in development and affect regulation, as a maturational theme in the adolescent stage, are explored through the views afforded by object relations theory and ego psychology, intersubjectivity, the second separation individuation process, and unconscious metaphorical thought in the dream states of two clients and their therapist.     

Trinity,Love, and Pastoral Mirroring

This paper focuses on the positive mirroring (admiration, acceptance, and approval) that Heinz Kohut posits as the primary healing agency in work with clients with narcissistic personality disorder. Donald Capps has demonstrated the pastoral significance of Kohut's theory. Capps' work is extended through an analysis of the role love plays in mirroring. It is suggested that mirror love has agapic, erotic, and philial elements. The loving action of the counselor is viewed as an image of the love of the triune God.     

人格特质与认知能力的关系及其年龄差异

人格是影响认知能力的重要因素, 不同的人格特质与认知能力的关系不同, 人格与认知能力的关系在不同年龄阶段也有所不同。当前的研究主要探讨了人格特质与认知能力之间的关系以及不同人格特质对不同认知能力的影响, 并在不同的年龄阶段进行比较。有关不同人格特质对认知能力的影响结果逐渐清晰, 但现有的研究结果存在很多争议。未来可以在人格的稳定性及其对认知能力的影响、人格对认知能力影响的作用机制及其相关影响因素、跨文化研究和研究范式等方面继续深化, 以获取对该研究问题更科学的研究结论。     

In The Theater of Confusion: Mourning and Its Consequences for a Four-Year-Old Child

Abstract

Hyrck M. Inner Objects and the Christian Images of God. Int Forum Psychoanal 1997;6:41-43. Stockholm, ISSN 0803-706X.

Religion can be viewed very differently by different individuals. For some people it forms the basis of emotional safety while others regard it as the main obstacle to true humanity. One reason for this wide variance of opinion lies in the different ways that God can be perceived even within the same religious tradition. He can, for example, appear as a cosmic sadist torturing men eternally or as the vicariously suffering Christ sharing and containing the evils of mankins.

These and other images of God are analyzed by a systematic psychoanalytic instrument constructed upon the object relations theory. It describes five inner objects created by different partial drives or aspects of these drives. The inner objects are regarded as unconscious phantasies in the Kleinian sense. Five corresponding analoguous emotional images of God are abstracted from the Christian tradition.     

The Role of Personality in Psychotherapy for Anxiety and Depression

ABSTRACT A trait approach to personality has many implications for psychotherapy. Given that traits contribute to the expression of symptoms of common psychiatric disorders, are moderately heritable, and relatively stable (yet also dynamic to some extent), long‐term change in symptoms is possible but is likely to be limited. Analogous to the manner in which genes set the reaction range for phenotype, standing on certain traits may set the patient's “therapeutic range.” On the other hand, some of the same traits that may limit the depth of therapeutic benefits might also increase their breadth. In addition, taking the patient's standing on different traits into account can inform the choice of therapeutic strategy and targets and can affect the formation of the therapeutic alliance and compliance with self‐help exercises. Finally, other aspects of personality beyond traits, such as ego development and narrative identity, also appear to have important implications for psychotherapy.     

The association between personality,attachment, psychological distress,church denomination and the god concept among a non-clinical sample

The association between personality, attachment, psychological distress, church denomination and the God concept was studied among a sample of 208 subjects from the normal population. Subjects were Christians, members of an Orthodox reformed church or the Pentecostal church. Negative feelings towards God were associated with a high level of harm avoidance, insecure attachment and a high level of psychological distress. Psychological distress mediated the association between personality and attachment variables and negative feelings towards God. Psychological distress and church denomination were the only two independent predictors of negative feelings towards God. Moreover, results showed that the Orthodox reformed church members hold a more negative concept of God than the Pentecostal church members do. Orthodox reformed church members see God in particular as a punitive judge, independent of personality, attachment and psychological distress, suggesting a large influence of religious culture on this particular type of God concept. Results are discussed from a psychotherapeutic point of view. Finally, several ethical issues regarding psychotherapy with religious clients are addressed.     

Representations of God uncovered in a spirituality group of borderline inpatients

We present aspects of a psychoanalytically-oriented, exploratory spirituality group for nine female psychiatric inpatients diagnosed with borderline personality disorder. Through drawings and group process, the patients uncovered and elaborated on their representations of God. Two patterns of representations were identified: (1) representations of a punitive, judgmental, rigid God that seemed directly to reflect and correspond with parental representations and (2) representations of a depersonified, inanimate, abstract God entailing aspects of idealization that seemed to compensate for parental representations. Interestingly, the second pattern was associated with comorbid narcissistic features in the patients. Those patients who presented punitive God representations were able to begin the process of re-creating these representations toward more benign or benevolent images in the context of this group, while those participants who presented depersonified God representations seemed unable to do so.     

Defenses, Personality Structure, and Development: Integrating Psychodynamic Theory Into a Typological Approach to Personality

Psychodynamic theory does not conceptualize motivated unconscious defenses primarily in terms of individual traits. Rather, a person's mechanisms of defense are understood in terms of his or her personality structure and level of psychological development. This paper outlines the way in which this perspective has been integrated into a configural approach to personality assessment. The six-group typology based on the Weinberger Adjustment Inventory (WAI) identifies higher-order personality organization through the intersection of self-reported high/low distress and high/moderate/low self-restraint. The framework incorporates a developmental perspective by assessing affect regulation in conjunction with the internalization of self-regulatory controls. The primary defenses of prototypic members of each of the six groups are highlighted, and hypothesized links to personality traits, stages of ego development, attachment styles, and proneness to specific personality disorders are discussed.     

Archetypes and Spirits: A Jungian Analysis of Puerto Rican Espiritismo

In this paper a comparison is made between Jung's approach to healing with a traditional healing system practised in Puerto Rico, called ‘Espiritismo’. Jungian psychology and ‘Espiritismo’ have several strong similarities in their conception of the therapeutic process, similarities which suggest that the healing process itself has generic properties which can be found in several therapeutic systems. In addition, by analysing Jung's development as a healer, it is possible to draw parallels between his development as a psychotherapist and the process of becoming a spiritist healer. In both healing systems, a transpersonal dimension is recognized as an integral element in the healing process. In ‘Espiritismo’, the suffering individual has to confront the spirit world; in analytical psychotherapy the patient has to confront the collective unconscious. This parallel was explicitly recognized by Jung in his autobiography when he compared the collective unconscious with the land of the dead. For Jung, knowledge of the figures of the unconscious enormously facilitates the individuation process; in ‘Espiritismo’ it is necessary to know the spirit world and to establish a relationship with the spirits. In Jungian psychology, healing is a process of ‘exorcizing’ some types of complexes or integrating others to consciousness. On the other hand, spiritist healers ‘exorcize’ ignorant spirits in order to heal a client or help him/her to identify spirit guides. In both systems, healing is essentially a process of establishing a dialogue with a transpersonal dimension (archetypes or spirits). Healing in ‘Espiritismo’ and Jungian psychology is a process of transcending the limited perspective of the ego (the ‘material world’) in order to experience a much broader reality (spiritual world or collective unconscious). Both systems emphasize the need to work with resources beyond the boundaries of the ego and to connect with forces that belong to a different reality.     

CAN PERSONALITY UNDERPIN ATTITUDES TO BOTH SCIENCE AND RELIGION?

Drawing on Peter Harrison's argument that individuals should be attributed a central role in analyses of the relationship between science and religion, this article proposes that an understanding of personality can help us better appreciate a person's attitudes to both science and religion. Rather than seeing an individual's attitudes to these two topics as separate, if sometimes overlapping, parts of their lives, it is suggested that both may result from psychological drives and sometimes from the same psychological drive. Two contrasting case studies are employed to illustrate this proposal. First, Paul Dirac who, it is argued, was on the autistic spectrum, a personality profile that is often linked to both mathematical physics and atheism. By contrast, Michael Faraday's scientific practice and his commitment to a specific form of Christianity were underpinned by his need for security, as assured by the God‐given laws that operated in both the physical and moral domains.     

A Constructive Approach to Help Counselors Work With Clients Who Express Discriminatory Views

Although much has been written to help counselors understand the potential impact of their own biases toward clients from traditionally marginalized groups, much less attention has been given to assist counselors working with clients who express discriminatory views that counselors may find offensive. In this article, the authors briefly outline how constructive clinical supervision can be integrated with aspects of relational–cultural theory and moral foundations theory to help counselors work with clients who espouse discriminatory views.     

Personality, Psychosocial Variables, and Life Satisfaction of Chinese Gay Men in Hong Kong

This study explored associations of life satisfaction with personality traits, life events, and social support among 187 Chinese gay men in Hong Kong. In general, participants were modestly satisfied with various aspects of their lives. Findings from a hierarchical regression analysis indicated that a high level of life satisfaction of Chinese gay men was related to weak borderline personality traits, disclosure of homosexual sexual orientation, and gay peer support. Results also showed that there was no interaction effect between personality and psychosocial variables in affecting life satisfaction. Limitations and implications of this study were also discussed.     

Religious Experience in a Cross-Cultural and Interfaith Context: Limitations and Possibilities

Religious experience is a multifaceted aspect of an individual’s experience involving conscious and unconscious components. Individuals, for example, maintain varied ideas of God at different levels of awareness and consciousness, all of which contribute to their broader experience of God. This paper focuses primarily on complex theistic experiences of God, their relationship to psychological and spiritual health, and how these experiences can be changed through psychological intervention. Consideration is also given to ethical issues and other implications of changing one’s religious experience.     

Profiling Hoarding Within the Five-Factor Model of Personality and Self-Determination Theory

This study investigated the dispositional profile associated with hoarding symptoms by applying a personality and motivational trait perspective. A community sample oversampling high hoarding symptoms (N = 649, ages 18–74 years) completed an online questionnaire assessing hoarding, the five-factor model of personality, and general causality orientations drawn from self-determination theory. Personality aspects (10 traits), a level of measurement intermediate to factors (5 traits) and facets (30 traits), were assessed to provide greater specificity than a factor-level approach. Hoarding was correlated with neuroticism and conscientiousness. Aspects predicting hoarding were industriousness (C), orderliness (C), withdrawal (N), and assertiveness (E). Hoarding was significantly related to impersonal and control orientations, albeit with only slight (1.4%) incremental validity for general causality orientations above personality aspects in predicting hoarding. These findings may not generalize to a clinical treatment sample, and possible configurative interactions between traits were not assessed. This study extended the existing literature by reporting aspect-level personality and general causality orientation correlates of hoarding. These data may inform preventative monitoring and intervention programs, as well as predicting meaningful personality characteristics of hoarding clients.     

Constructing Images of the Divine: Latent Heterogeneity in Americans’ Impressions of God

How do individuals psychologically organize their images of the divine? Most work on this topic is factor‐analytic in nature, finding that God images vary with respect to love, judgment, and engagement. However, few studies look at how individuals spontaneously combine these divine dimensions into composite images of God. To fill this gap, we subject data from the 2010 Baylor Religion Survey to latent class analysis and find evidence for five depictions of God: (1) a poorly defined, uninvolved deity; (2) a loving, nonjudgmental deity who is engaged with humanity; (3) a nullity or nonentity; (4) a loving deity who is neither judgmental nor engaged with humanity; and (5) a loving deity who is also both judgmental and engaged. We then present evidence that individuals holding these images vary in their denominational background, religious attitudes and behaviors, and general traits. Our findings suggest that individuals may impose not only a dimensional structure on images of the divine, but a categorical one as well.     

Utopic ideas of cure and joint exploration in psychoanalytic supervision

The idea of the decisive and complete cure is deeply rooted in our unconscious and in the sacral roots of symbolic healing. Double sets of private theories of cure can frequently be found among patients in psychoanalysis and their analysts. The utopian cure involves a profound transformation of the personality by way of deep regression. The idea of an attainable and more limited cure includes new ways of managing old problems. The actual ongoing treatment is then seen as the 'next-best solution'. The utopian fantasy of creating 'the new person' by means of 'proper' psychoanalysis or analytic training has far-reaching consequences for psychoanalytic education and supervision. Our awareness of the inevitable temptation in the 'utopian state of mind' can help us to trace and focus on utopic elements in the supervisory process. Exploration of utopic ideas of all the three parties involved can itself be a fruitful and stimulating way of working in supervision. An important aim of psychoanalytic supervision is to promote a distinct state of mind that can counterbalance utopic ideas and counteract the phenomenon of a 'false analytic self'.     

Personality, family history, and competence in early adult romantic relationships

The present investigation tested how well family characteristics and the personality traits assessed by the Multidimensional Personality Questionnaire (A. Tellegen, 1982) measured in late adolescence predict aspects of romantic relationships in early adulthood. Nurturant-involved parenting practices and personality traits were related to observed negative interactions and to couples' reports of relationship quality. These results from a prospective longitudinal study suggest that the origins of competence in romantic relationships can be found both in individual differences in personality (especially in negative emotionality) and in differences in developmental experiences. Discussion further develops an account of relationship success and dysfunction that integrates proximal factors, such as couple interactions, with more distal factors such as personality and socialization experiences.     

Religiosity and the formulation of causal attributions

Researchers have suggested that religious individuals engage primarily in intuitive over analytic processing. We investigated a connection between specific aspects of religiosity and the attribution of causation to social and physical events. College undergraduates completed measures of religiosity online and were asked to determine the causes of events that varied in type, outcome, and likelihood, as well as the personality characteristics of the protagonist. Individuals with greater intrinsic religious orientation, fundamentalism, who viewed God as loving, who were more dogmatic, and had an external locus of control were more likely to attribute supernatural phenomena to events compared to those lower in those traits. Supernatural causation was invoked more often when the character of the protagonist and the outcome of social event matched in valence (both positive or both negative) than when they did not match (e.g., character positive, outcome negative). Individuals low and high in religiosity showed similar reasoning, but individuals higher in religiosity were more likely to attribute supernatural causes for positive outcomes and characters in physical scenarios, consistent with their view of God as benevolent.     

Male and Female He Created Them: Gender Traditionalism,Masculine Images of God,and Attitudes Toward Same‐Sex Unions

Prior research demonstrates that religion and gender traditionalism are associated with less favorable attitudes toward same‐sex unions because of its deviation from customary religious doctrine and traditional patterns of gender behavior. This study examines the link between religion, gender traditionalism, and attitudes toward same‐sex unions by utilizing a novel measure of gender traditionalism that is distinctly religious as well. Recent work on images of God reveals that individuals’ views of the divine provide a glimpse of their underlying view of reality. The results suggest that individuals who view God as a “he” are much less favorable toward same‐sex unions than those who do not view God as masculine, even while controlling for gender traditionalist beliefs and other images of God. Individuals who view God as masculine are signaling a belief in an underlying gendered reality that influences their perceptions of the proper ordering of that reality, which extends to marriage patterns. These findings encourage future research to identify innovative measures of religion that incorporate aspects of other social institutions to account for their interconnected nature.