"I am us": negative stereotypes as collective threats

Collective threat is the fear that an in-group member's behavior might reinforce a negative stereotype of one's group. In a field study, self-reported collective threat was higher in stereotyped minorities than in Whites and was linked to lower self-esteem in both groups. In 3 experimental studies, a potentially poor performance by an in-group member on a stereotype-relevant task proved threatening, as evidenced by lower self-esteem among minority students in 2 experiments and women in a 3rd experiment. The latter study demonstrated the generality of collective threat. Collective threat also undermined academic performance and affected self-stereotyping, stereotype activation, and physical distancing from the in-group member. Results further suggest that group identification plays a role in whether people use an avoidance or challenge strategy in coping with collective threat. Implications for theories of social identity and stigmatization are discussed.     

Why I am not an analytic philosopher

Abstract

From a certain simplistic and inaccurate, although regrettably popular, perspective philosophy, at least for the past few decades, is available only in two main flavours - analytic and continental. Some self-identified members of both camps are apt to endorse uncharitable caricatures of what the others are up to. Among the many lines of criticism that can be directed against this false dichotomy, I wish to focus on discussion of a broadly naturalistic orientation that rejects many of the commitments both of paradigmatic analytic philosophy and paradigmatic continental philosophy. For the committed naturalist, the enterprise of philosophy is continuous with that of systematic empirical enquiry into the workings of the world (science). From a naturalistic perspective many of the standard moves of analytic philosophy, such as testing a proposal against ‘intuitions’, are as preposterous as the claims of ‘continental’ and ‘analytic’ philosophers sometimes appear to one another.     

Communitarians and medical ethicists: or "why I am none of the above"

Recent medical ethics has been shaped by liberal presuppositions, but in challenging those assumptions, Christians must be careful not to adopt communitarian assumptions instead, which tend to promote community as a good in itself. Rather, argues Stanley Hauerwas, Christians should attend to the virtues of their own tradition, regarding community as an instrumental good in fostering that tradition.     

I wish the hour were over: elements of a moral dilemma

In contrast to the viewpoint that sees conflict as deriving from defense against instinctual drives and thus as an intrapsychic phenomenon, this essay presents conflict as sometimes being an external opposition between disparate configurations of the self. These parallel sectors with different goals and ambitions can be seen in a continuum from the dramatic narcissistic behavior disorders to more subtle instances of moral dilemmas. A clinical illustration is offered to demonstrate its occurrence and management in psychoanalysis.     

I am like a lion to Ephraim

This article argues that animal imagery – in combination with personal images of the deity – must be taken more seriously in studies of Old Testament theology. Bernhard Lang and Tryggve Mettinger are introduced as examples of scholars who distance themselves from the idea that the Israelites conceived of Yahweh in the figure of an animal. They have thereby contributed to the majority view among scholars that only the personal metaphors for Yahweh are worth taking seriously. As a counterweight to this, other scholars are quoted who have shown how the combination of human and animal, familiar from Egyptian religion, also appears in the Old Testament. This leads to the conclusion that through a dialogue between animal and personal images, it was possible for the biblical writers to formulate theologies in which God is not reduced to human imagery alone, as we can see among other things from the continued use in the New Testament of the lion image as well as the lamb image in Revelations.     

"On my way here, I passed a man with a scab": understanding a case of severe obsessive-compulsive disorder

The author describes the psychoanalysis of "John" to illustrate her view of the psychodynamic organization of obsessive-compulsive disorder. She begins with Freud's recognition of the patient's sadism and of the patient's terror of the oedipal situation, which led to the regression to the anal-erotic level of psychic organization. The author then calls upon ideas from contemporary British object relations theory to describe the damage to the objects and to the sense of self in the individual's inner world that occurs as a further defense when overwhelming danger is experienced. This integrated conceptualization is clearly illustrated in John's clinical material.     

Pastoral counseling as an echoing process: a transformative therapy hour

The author posits that the essential core of pastoral counseling is an echoing process between client and therapist and between diagnostic listening and restorative responding. He illustrates this process by drawing on the case of a depressed middle-aged client. The therapist's response is described as conveyed through personal presence that is welcoming, participative, courageous, and responsive.     

I move, therefore I am: a new theoretical framework to investigate agency and ownership

The neurocognitive structure of the acting self has recently been widely studied, yet is still perplexing and remains an often confounded issue in cognitive neuroscience, psychopathology and philosophy. We provide a new systematic account of two of its main features, the sense of agency and the sense of ownership, demonstrating that although both features appear as phenomenally uniform, they each in fact are complex crossmodal phenomena of largely heterogeneous functional and (self-)representational levels. These levels can be arranged within a gradually evolving, onto- and phylogenetically plausible framework which proceeds from basic non-conceptual sensorimotor processes to more complex conceptual and meta-representational processes of agency and ownership, respectively. In particular, three fundamental levels of agency and ownership processing have to be distinguished: The level of feeling, thinking and social interaction. This naturalistic account will not only allow to “ground the self in action”, but also provide an empirically testable taxonomy for cognitive neuroscience and a new tool for disentangling agency and ownership disturbances in psychopathology (e.g. alien hand, anarchic hand, anosognosia for one’s own hemiparesis).     

我用一道"符"治好一位病人

我是精神科医生,退休在家,有人找我看病,我就给看。2003年3月4日晚7:00时左右,来了一     

也谈"我即神,神即是我"--拜读《无神论、宗教与道德》有感

好几年前,《中国青年报》有篇题为《向青年毛泽东学习什么》的文章。该文向公众推介了青年毛泽东不同凡俗的先进思想和行为。其中提及毛泽东曾说过“我即神,神即是我”这句话。当时读来颇为惊诧。今天拜读李申老师的文章《无神论、宗教与道德》时,又一次引发对这句话的深思。“我即神,神即是我”,丝毫没有神化自我的用心。正相反,其目的在于淡化“神”,将人们想像中至高无上的“神”普通     

Therapeutic assessment of a man with "ADD"

In this article I present the first published complete case study of a psychological assessment done by the methods of Therapeutic Assessment. A client-therapist pair had been working together for several years but felt "stuck" in the treatment. The man had been previously diagnosed with attention deficit disorder (ADD) and sought help for disorganization and difficulties in romantic relationships. The therapist asked for diagnostic clarification but gradually revealed a deeper confusion about how to work with the client. Through the collaborative process of the assessment, the client gradually concluded that he did not have ADD, and he and the therapist reached a joint understanding of their next steps in treatment. This case illustrates how collaborative psychological assessment (a) can help clients revise their "stories about themselves and the world" and (b) provides an effective, non-threatening way for a consultant to intervene in a client-therapist system that has reached an impasse.     

I control therefore I am: effects of mortality salience on control attributions

Terror Management Theory posits that when individuals are faced with their own mortality, they use several defense mechanisms to reduce the existential anxiety caused by the thought of their own death. In this paper, we examined one such mechanism: Control attributions. To do so, we ran an experiment (n = 140) in which we manipulated mortality salience and type of failure (relevant vs. irrelevant consequences) with which participants were faced. Participants were then instructed to evaluate the possible causes of their failure. The results indicated that participants assigned to the mortality salience condition, compared to those assigned to the control group, were more prone to making controllable attributions. That is, even in situations in which individuals are motivated to avoid responsibility (i.e., a relevant failure), mortality salience increased perceived controllability. These results suggest that attributions might serve as a control mechanism to compensate for the sheer uncontrollability of death.     

I am not now,nor have I ever been,a turnip.

This paper considers how to put together two popular ideas in the philosophy of time: detenserism (the view that tense can be analysed in token-reflexive terms) and perdurantism (the view that objects persist through time by having temporal parts. On the most obvious way of doing this, certain problems arise. I argue that to deal with these problems we need a tool that is unfamiliar to most detensers and perdurantists—the distinction between sortal and non-sortal predicates.