Love: What Is It, Why Does It Matter, and How Does It Operate?

ABSTRACT— Love is a perennial topic of fascination for scholars and laypersons alike. Whereas psychological science was slow to develop active interest in love, the past few decades have seen considerable growth in research on the subject, to the point where a uniquely psychological perspective on love can be identified. This article describes some of the more central and well-established findings from psychologically informed research on love and its influence in adult human relationships. We discuss research on how love is defined, the significance of love for human activity and well-being, and evidence about the mechanisms by which love is believed to operate. We conclude by describing several key questions and potentially important new directions for the next wave of psychological science.     

How is Christ Present to the World?*

Abstract: The issue of how Christ is present to the world covers many themes. Christ is the proper presence of God, made known to the world through the witnessing activity of the church. In this, the Holy Spirit plays an important role. Furthermore, in so far as it is God's intention to be present to the world in this way, we may see a link between the notions of God's presence in Christ, providence and sacramentality.     

Does God Know What It is Like to be Me?

Does God knows what it is like to be me? Scripture and religious tradition seem quite clear that God knows everything about us, even the deepest secrets of our hearts. There is nothing hidden from him. And this is an answer backed up by a more philosophical theology; for among the traditional list of divine attributes is omniscience: knowing everything that there is to know. The idea, moreover, seems essential to the ordinary religious consciousness, for how can God really help us, or fairly judge us, unless he knows exactly what things are like for us?     

Forgiveness: Who Does It and How Do They Do It?

Forgiveness is a suite of prosocial motivational changes that occurs after a person has incurred a transgression. People who are inclined to forgive their transgressors tend to be more agreeable, more emotionally stable, and, some research suggests, more spiritually or religiously inclined than people who do not tend to forgive their transgressors. Several psychological processes appear to foster or inhibit forgiveness. These processes include empathy for the transgressor, generous attributions and appraisals regarding the transgression and transgressor, and rumination about the transgression. Interpreting these findings in light of modern trait theory would help to create a more unified understanding of how personality might influence forgiveness.     

Suicide Risk among Lesbian,Gay, Bisexual,and Transgender Military Personnel and Veterans: What Does the Literature Tell Us?

Research suggests that both the military and veteran and the lesbian, gay, bisexual, and transgender (LGBT) populations may be at increased risk for suicide. A literature review was conducted to identify research related to suicide risk in the LGBT military and veteran populations. Despite the paucity of research directly addressing this issue, themes are discussed evident in the literature on LGBT identity and suicide risk as well as LGBT military service members and veterans. Factors such as social support and victimization appear to be particularly relevant. Suggestions are made with respect to future research that is needed on this very important and timely topic.     

Different Realities: What Is Reality and What Difference Does It Make?

Consciousness does not exist apart from psyche; it reflects it. Different realities are not interchangeable with other manifestations of psychic reality. “Borderland consciousness” is the term I have conceived for people who, in one way or another, have a living dynamic connection to and relationship with nature. Given this understanding, the oral traditional and Native American cultures manifest a reciprocity psyche, and are today the closest manifestation of the psychic reality in Genesis, pre-expulsion from Eden. Navajo language contains no words for religion, guilt, human, inanimate, psyche, or ego. The Western psyche manifests a dominion psyche; that is, a binary consciousness borne as a result of the expulsion in Genesis, and wedded to logic as an uncompromising characteristic of sanity and health. This kind of consciousness too often crushes the spirit dimension, which is transrational. An awareness of borderland consciousness is entering into the Western cultural collective. This is the telos of the Garden of Eden expulsion, and itself represents the dominion psyche and the reciprocity psyche in dialogue. This dialogue offers a critical counterbalance to the rogue behavior of the overspecialized Western ego of the dominion psyche. This article urges Jungians to develop new methods of connecting with borderland consciousness since the dominion psyche and its technology alone cannot save our species in the face of the threat of a global climate change disaster.     

Lived Religion and Family Therapy: What Does Spirituality Have to Do with It?

This review examines fundamental and methodological issues concerning the cross-disciplinary efforts of family therapists to involve spirituality in their clinical practice. Training requirements, challenges, and limitations are discussed. It is suggested that the construct lived religion is the best starting point for this work. Lived religion is a term that addresses the real, lived, experiential, and intimate dimensions of our religious life. It is also tied to a variety of academic disciplines that can guide and deepen thought. Significant problems and limitations are identified with the term spirituality. It is suggested that if clinicians continue to prefer spirituality as a construct, that it be seen as a form or expression of lived religion. This way the links to various discipliines are maintained and idiosyncratic efforts will be minimized. Methods that attempt to integrate spirituality and family therpay are also found to be lacking. For nearly a half century American divinity schools have developed various co-relational methods which foster more respectful and productive discourse calling for the goals and objectives of mental health and religion to be equally value and maintained. In this way the piftalls of reductionism, or oversimplification, and anti-institutional bias can be lessened.     

Applying Science and Applied Science: What’s the Difference?

Prandtl’s work on the boundary layer theory is an interesting example for illustrating several important issues in philosophy of science such as the relation between theories and models and whether it is possible to distinguish, in a principled way, between pure and applied science. In what follows I discuss several proposals by the symposium participants regarding the interpretation of Prandtl’s work and whether it should be characterized as an instance of applied science. My own interpretation of this example (1999) emphasised the degree of autonomy embedded in Prandtl’s boundary layer model and the way it became integrated in the larger theoretical context of hydrodynamics. In addition to extending that discussion here I also claim that the characterization of applied science which formed the basis for the symposium does not enable us to successfully distinguish applied science from the general practice of ‘applying’ basic scientific knowledge in a variety of contexts.     

Synaesthesia,creativity and art: What is the link?

It has been suggested that individuals with synaesthesia may show heightened creativity as a result of being able to form meaningful associations between disparate stimuli (e.g. colour, sound). In this study, a large sample (N=82) of people with various kinds of synaesthesia were given two psychometric tests of creativity (Remote Associates Test, Alternate Uses Test) and were also asked about the amount of time engaged in creative arts (visual art, music). There was a significant tendency for synaesthetes to spend more time engaged in creative arts and this was, at least in part, dependent upon the type of synaesthesia experienced. For example, synaesthetes experiencing vision from music were far more likely to play an instrument than their other synaesthetic counterparts. There was no relationship between this tendency and the psychometric measures of creativity, but synaesthetes did outperform controls on one of the two psychometric measures (Remote Associates). We conclude that the tendency for synaesthetes to be more engaged in art is likely to have a different mechanism to psychometric measures of creativity, and that there is no direct link between them. Although synaesthetes may well perform better on some measures of creativity, we suggest that synaesthetes have better bottom‐up access to certain associations, but are not necessarily better able to use them flexibly (in divergent thinking).     

The Modern Construction of Childhood: What Does It Do to the Paradox of Modernity?

The examination of the modern construction of subject is not over yet. Although many thinkers have exhausted its conceptual ambiguities and practical consequences, its impact is far from fully understood without an analysis of the construction of childhood for the future subject. In this essay, I problematize five constructions of childhood that emerged in the modern time and scrutinize the impasses of logic or conceptual ambiguities within, along with the practical consequences thereof. I explore how the modern construction of childhood is problematic in and of itself, as well as the light it sheds on the deeply embedded ambiguities and aporia (Wagner in A sociology of modernity: liberty and discipline. Routledge, New York 1994; Zhao in Educ Theory 57(1):75–88 2007) in the construction of the modern subject. This paper will untangle the problems associated with each of these constructs and their respective implications for the making of the modern subject.     

Honest and Deceptive Impression Management in the Employment Interview: Can It Be Detected and How Does It Impact Evaluations?

Applicants use honest and deceptive impression management (IM) in employment interviews. Deceptive IM is especially problematic because it can lead organizations to hire less competent but deceptive applicants if interviewers are not able to identify the deception. We investigated interviewers’ capacity to detect IM in 5 experimental studies using real‐time video coding of IM (N = 246 professional interviewers and 270 novice interviewers). Interviewers’ attempts to detect applicants’ IM were often unsuccessful. Interviewers were better at detecting honest than deceptive IM. Interview question type affected IM detection, but interviewers’ experience did not. Finally, interviewers’ perceptions of IM use by applicants were related to their evaluations of applicants’ performance in the interview. Interviewers’ attempts to adjust their evaluations of applicants they perceive to use deceptive IM may fail because they cannot correctly identify when applicants actually engage in various IM tactics. Helping interviewers to better identify deceptive IM tactics used by applicants may increase the validity of employment interviews.     

What Does It Mean to Be Human? A Personal and Catholic Perspective

A philosopher-poet-theologian ponders the implications of the multimillion-year biogenetic process that produced Homo sapiens and is beginning to reveal itself ever more clearly as evolution of the mind and consciousness. As meaning trappers and makers, called to actualize the divine image imprinted upon us, we are now facing biological and cultural evolution with deliberate human input as well as the evolution of evolution. As communicating animals that are becoming ever more aware of our adaptive behavior, we have the potential of affecting our own destiny by listening to the spirit within and nurturing the genes and memes that give rise to physical, intellectual, creative, and moral excellence. In the matrix of cyberspace we have the opportunity to heal the two-culture split, to reinvent ourselves, to incubate/weave the emergent religions of the future, and to create our multiple "Ways" appropriate to the dawning Age of Global Dialogue.