中学生创造性思维训练的实验研究

本研究以初中一年级的学生为被试,对学生进行发散思维的训练,探讨中学生创造培养的可行性及有效措施。研究结果表明：对中学生进行创造性思维训练是可行的,有效的;并进一步探讨了创造性思维训练对学生的智力的影响,结果未产生明显的作用。     

如何训练发散思维

关于训练发散思维的问题,研究者从思维发散的方向、思维发散的途径等方面都进行了探讨。这里仅从思维发散的途径上对如何训练发散思维略作介绍: 1.意义发散。根据问题情境,设想它有多种     

不同学业成就中学生创造性思维的差异研究

本研究采用创造力量表对990名不同学业成就中学生的创造性思维进行研究,结果发现:(1)高学业成就组中学生的创造性思维、发散思维和聚合思维显著高于低学业成就组.(2)高低学业成就组中学生创造性思维、发散思维和聚合思维表现出年级差异性.(3)高低学业成就组中学生的创造性思维都随着年级发展而上升,但是两组的高峰期却出现差异,高学业成就组创造力高峰出现在初二和高二,而低学业成就组出现在高一.(4)发散思维的发展趋势上,高学业成就组呈现出曲折上升的趋势,而低学业成就组整体的发展趋势平稳.(5)高低学业成就组中学生聚合思维的发展趋势相似,都呈现出在初中阶段上升到高中阶段趋于稳定,并且在高中阶段两组的水平接近.     

运用弗斯坦工具强化训练智力的实验研究

本研究采用“实验班—控制班,前—后—延缓测验”的方法,运用“弗斯坦工具强化”(FIE)对小学四年级一个教学班的35名学生进行了短期的智力训练,结果表明FIE 是训练学生智力的一个有效工具:训练后即时测验的效应值为1.32σ,延缓测验效应值为0.T6σ。本文还分析了FIE 训练对能力不同水平的学生的效应;对智力的发散思维成分和聚合思维成分的效应;以及性别差异问题。     

发散性思维的年龄差异及“位置法”记忆训练的作用

该研究的目的是探讨发散性思维的年龄差异以及“位置法”记忆训练对发散性思维的迁移作用。训练组为经过记忆训练的青年人24名,老年组20名,对照组为相匹配的青年人24名、老年人19名。结果表明:(1)在图形、符号、语义三方面的流畅性、变通性和独特性上,老年组均很显著地比青年组差。青年组的个别差异较大,老年组的更大,尤其是独特性。(2)青年训练组的图形流畅性、独特性及语义的独特性成绩显著优于其对照组,老年训练组图形的变通性有优于其对照组的趋势(P=.052),说明“位置法”记忆训练对发散性思维有一定的间接迁移作用,尤其是对青年人。(3)发散性思维与想象力、数字符号、训练前和训练后词的记忆以及图形的记忆成绩均有很显著正相关。而词汇成绩只与训练组两项发散性思维有显著相关。     

言语、图形任务条件下青少年发散性思维的差异研究

知识与发散思维之间存在密切的关系.研究抽取小学四年级到高三397名学生,采用言语和图形任务探讨知识经验对发散思维的影响.以及两类任务条件下发散思维的年级和性别差异.结果显示:学生的知识水平对两类任务条件下发散思维产生不同的影响作用,知识经验与发散思维呈现倒U型变化关系;研究只在言语任务条件下发现小学四年级创造力低谷;两类任务条件下发散思维警现出不同的发展趋势,言语任务条件下,发散思维随着年级的升高呈现出曲线上升的趋势,而在图形任务条件下,发散思维呈现随年级升高先上升后下降的趋势;两类任务条件下都发现发散思维存在性别差异,但是不同任务条件下性别差异存在维度上差异性;女生在发散思维某些方面好于男生.     

禅修对创造性思维的影响

禅修是一种能够对人类心理有广泛影响的训练工具。作为两种重要、相似但又不同的禅修方式, 冥想和正念对创造性思维中的发散思维和聚合思维产生了不同影响。在发散思维方面, 冥想主要通过对注意调控和无意识激活影响以及对解题动机和情绪的有效调控两方面显著增强了发散思维, 尤其是认知灵活性; 在聚合思维方面, 正念和冥想的影响相当复杂, 主要是通过聚合思维所需的执行功能和可能涉及表征重构来促进定势转移或功能固着的消除。就机制而言, 禅修对创造性思维的影响总体上不仅得益于走神时的无意识关联加工, 而且受禅修中诱发的情绪效应的调节。基于这些, 对未来研究的趋势进行了展望。     

试论发散思维在创造性思维中的地位和作用

发散思维在创造性思维中的作用是重要的。这一点,国内外的创造心理学家和创造学家的看法是一致的。但是,重要到什么程度?意见就很不一致了。有的认为发散思维是创造性思维的核心,有的认为发散思维是创造性思维的主导,有的说发散思维实质上是创造性思维,有的干脆说发散思维就是创造性思维。众说纷纭,弄得实际工作者无所适从。为了培养学生的创造精神和创新能力,我们不能不对这个问题进行一些探讨。     

青少年学生发散思维和集合思维能力的培养

许多教育工作者都已认识到,在教学过程中不仅要传授科学知识、技能,还要发展学生的智力。在教育实践中,常常看到有些学生思维迟纯,机械、思路狭窄、单一,面对题目束手无策。这种靠死记硬背过日子缺乏灵活性的学生,现在不能很好地学习,将来也难以胜任工作。究其原因,其一是发展学生的智力不够,更确切地说是对学生发散思维能力的发展和培养不够。因此想就下面四个问题谈点粗浅看法:一、什么是发散思维与集合思维。二、发散思维与集合思维的关系。三、为什么在发展集合思维的基础上强调重视发散思维的发展和培养。四、如何发展和培养学生的发散思维能力。     

数学能力发展水平不同的学生的创造性思维的比较研究

本研究结果表明,数学能力的强弱同创造性思维能力的高低基本上成正比。但在一般发散思维能力上,这种关系对数学能力强的学生来说,不是绝对的。一般发散思维能力和数学发散思维能力虽有关联,但却是两种不同性质的能力;在解决数学问题时,数学发散思维是不可缺少的重要成分,可作为鉴别学生数学能力强弱的一个重要标志;在一般创造性思维测验和数学创造性思维测验中,男女学生之间无显著性差异。     

Together – apart: in touch in a time of separation

This paper explores the experience of working as a Jungian analyst through the various phases of the global COVID-19 pandemic, examining the importance of the physical containing space alongside the analyst’s internal mind and how technology can both help and hinder understanding. A number of clinical vignettes illustrate the challenge of communicating over a distance, paying particular attention to the way countertransference phenomena can become re-attuned. Reference is made to mythology and symbols of hope, and consideration given to the meaning and purpose of the pandemic.     

The Possibility of Meaning in Human Evolution

Science undermines the certitude of non-naturalistic answers to the question of whether human life has meaning. I explore whether evolution can provide a naturalistic basis for existential meaning. Using the work of philosopher Daniel Dennett and scientist Ursula Goodenough, I argue that evolution is the locus of the possibility of meaning because it has produced intentionality, the matrix of consciousness. I conclude that the question of the meaning of human life is an existentialist one: existential meaning is a product of the individual and collective tasks human beings undertake.     

Phenotypic plasticity and archetype: a response to common objections to the biological theory of archetype and instinct

Since Jung’s death in 1961, scholars have attempted to integrate growing biological science data into Jungian concepts such as the collective unconscious, instincts and the archetypes. This enterprise has been challenging due to persistent false dichotomies of gene and environment occasionally arising. Recent works by Roesler (2022a, 2022b) for example, have raised objections to the biological theory of archetypes, but the objections are plagued by such dichotomies. The concept of phenotypic plasticity, however, helps to both avoid this problem as well as bridge the gap between competing theories into a more integrated model with solid biological foundations.     

When is it time to stop? When good enough becomes bad enough

This article draws on Winnicott’s concept of the good enough mother to discuss how to know whether a therapeutic situation is good enough to continue or bad enough to end. This dilemma is explored in terms of clinical syndromes, such as anorexia and pathological gambling, but focuses mainly on analyst-initiated endings, which are termed the ‘Casablanca dilemma’, based on an amplification of the ending of the film Casablanca. The author goes on to discuss such one-sided endings, drawing on interviews with 40 analysts and therapists about their clinical experience. A typology of bad enough endings is presented. The psychological differences between a good enough analysis as opposed to a bad enough one are explored through the ideas of Winnicott and Neumann.     

Kann Es Ein Argument Für Den Skeptizismus Geben? Das Epistemische Problem Der Irrtumsmöglichkeit

Summary  Is there any argument for scepticism? The epistemic problem of the possibility of error. Arguments for scepticism rest on the assumption that knowledge claims are fallible. For this reason the concept of knowledge appears to be questionable. Since it is necessary to distinguish doubts from possible doubts, the arguments for scepticism appear to be unconvincing. If we take it into account that we know something that is immune to doubt, we should draw the conclusion that, contrary to scepticism, knowledge claims have to be compatible with being fallible. Thus any knowledge claim is capable of being doubted.     

The transcendent function in Spitteler’s Prometheus and Epimetheus

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung’s writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler’s epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung’s book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described – the development of a new attitude towards attitude itself.     

Chapter 6: Biblical Foundations for a Practical Theology of Aging

SUMMARY

This article reviews Biblical sources pertaining to the elderly, particularly the frail elderly. Founded on these sources, implications for elderly with Alzheimer's Disease and other forms of dementia are addressed through a personal perspective informed by writings of Christian mystics.     

Seeing in the Dark: A View into Dissociation and Healing

In this paper, I will explore the role of art-making, the experience of trauma and dissociation, and the process of working with self-states from an analytic and creative frame. Relevant literature on dissociation, trauma, and the use of art will be discussed. A case involving my work with an adolescent girl who had experienced sexual abuse from a family member will be shared, with an emphasis on the meaningful role images played during the therapeutic process. Both Jungian and psychoanalytic models of conceptualizing and working with dissociation are included, following Donald Kalsched’s (2013) recommendation for a “binocular stance” to treatment, including both a focus on the inner, intrapsychic world and the interpersonal, relational realm, and how art images both illuminated and expressed these realms. Within the therapeutic process, art images allowed the therapist a view into the client’s unconscious process, and created a meeting ground for dissociative barriers to be gradually seen, felt and known, by both therapist and client. The experience of dissociation, in images and in session, provided a reference point for myself and my client, Taylor, to develop a shared understanding and a framework for growth.