大学生自我同一性发展与存在焦虑的关系研究

采用自我同一性地位测定量表与自编中国大学生存在焦虑量表,以730名大学生为被试,研究了中国大学生自我同一性与存在焦虑关系。结果发现:(1)自我同一性中现在投入、将来投入愿望维度与存在焦虑显著正相关,过去危机与存在焦虑无显著相关。(2)不同类型的自我同一性地位大学生存在焦虑差异显著,其中自我同一性扩散型大学生的存在焦虑最高,自我同一性早闭型大学生存在焦虑最低。(3)自我同一性中过去危机、现在投入和将来投入愿望都能对存在焦虑产生显著预测力,但现在投入的负向预测力最为明显。相对于存在焦虑其他维度,自我同一性各因子对无意义与空虚焦虑的预测力最大。     

Transforming despair to hope in the treatment of extreme trauma: a view from the supervisor’s chair

The author considers how, when working with severely traumatised patients, times of despair can be transformed into moments of hope within the therapeutic process. She considers these moments from the perspective of ‘the supervisor’s chair’ and what emerges within the supervisory relationship when difficult and distressing sessions are openly and honestly bought to supervision. Drawing on Thomas Ogden’s ideas about ‘dreaming up the patient’ in supervision, and Michael Parsons’ thoughts about the supervisory relationship, she gives two examples of this process in action, the first about the transformation of despair to hope in the consulting room, and the second about the transformation of despair to hope in the professional network. She argues that these transformational moments of hope correspond to what Daniel Stern and his colleagues have described as ‘moments-of-meeting’ and are indicative of a potential turning point in the therapy. These fleeting moments need to be attended to and nurtured so that their potential for change and emotional growth and recovery can be harnessed.     

“WHITE CRISIS” AND/AS “EXISTENTIAL RISK,” OR THE ENTANGLED APOCALYPTICISM OF ARTIFICIAL INTELLIGENCE

In this article, I present a critique of Robert Geraci's Apocalyptic artificial intelligence (AI) discourse, drawing attention to certain shortcomings which become apparent when the analytical lens shifts from religion to the race–religion nexus. Building on earlier work, I explore the phenomenon of existential risk associated with Apocalyptic AI in relation to “White Crisis,” a modern racial phenomenon with premodern religious origins. Adopting a critical race theoretical and decolonial perspective, I argue that all three phenomena are entangled and they should be understood as a strategy, albeit perhaps merely rhetorical, for maintaining white hegemony under nonwhite contestation. I further suggest that this claim can be shown to be supported by the disclosure of continuity through change in the long‐durée entanglement of race and religion associated with the establishment, maintenance, expansion, and refinement of the modern/colonial world system if and when such phenomena are understood as iterative shifts in a programmatic trajectory of domination which might usefully be framed as “algorithmic racism.”     

A Moral‐Existential Account of the Psychological Factors Fostering Intergroup Conflict

We combine ideas from terror management and moral foundations theories to analyze the role of existential and moral concerns in the creation and escalation of intergroup conflict. We argue that moral values, as important components of cultural worldviews, serve to buffer existential anxiety. Perceived threats to one’s moral values thus are capable of inducing existential anxiety and unleashing strong moral emotions, creating the psychological impetus for intergroup conflict and violence. We review evidence that threats to the five core moral intuitions posited by moral foundations theory (harm/care, fairness/reciprocity, ingroup/loyalty, authority/respect, and purity/ sanctity) are associated with existential anxiety and that this contributes to intergroup strife and violence. Moral and existential concerns combine to create a vicious feedback loop that leads to self‐perpetuating spirals of violence, which helps explain the intractability of many real‐life conflicts.     

What is hope?

According to the standard account, to hope for an outcome is to desire it and to believe that its realization is possible, though not inevitable. This account, however, faces certain difficulties: It cannot explain how people can display differing strengths in hope; it cannot distinguish hope from despair; and it cannot explain substantial hopes. This paper proposes an account of hope that can meet these deficiencies. Briefly, it argues that in addition to possessing the relevant belief–desire structure as allowed in the standard account, a hopeful person must also be able to see a way in which the desired outcome can come about and to see such a way to the outcome as a genuine possibility.     

The prevalence of despair in intractable conflicts: Direct messages of hope and despair affect leftists,but not rightists

In contexts of long-term conflict, it often seems easier to spread despair than to instill hope. The prevalence of despair, an emotion that promotes apathy, in contexts that so desperately need hope, an emotion that promotes conciliation, calls for further investigation. One possibility is that messages of hope and despair have different effects on people based on their political ideology. In the present research we examined the effect of direct despair- and hope-inducing messages (compared to a control condition involving a neutral message) on participants' experience of hope for peace, their sense of urgency to resolve the conflict, and subsequently their support for concession-making as a function of political orientation. Two samples of Jewish-Israelis were collected. Study 1 was collected using snowball methods, while Study 2 replicated and enhanced findings with a more representative sample of Jewish-Israeli society collected using an online survey platform. In both studies, messages of hope or despair yielded no influence on Rightists, whose baseline of hope is inherently low. However, for Leftists (experiencing higher levels of hope for peace) the despair manipulation significantly decreased support for concession-making through decreased hope for peace and sense of urgency to resolve the conflict, providing an explanation to the prevalence of despair over hope in conflict.     

ECO‐ANXIETY,TRAGEDY, AND HOPE: PSYCHOLOGICAL AND SPIRITUAL DIMENSIONS OF CLIMATE CHANGE

This article addresses the problem of “eco‐anxiety” by integrating results from numerous fields of inquiry. Although climate change may cause direct psychological and existential impacts, vast numbers of people already experience indirect impacts in the form of depression, socio‐ethical paralysis, and loss of well‐being. This is not always evident, because people have developed psychological and social defenses in response, including “socially constructed silence.” I argue that this situation causes the need to frame climate change narratives as emphasizing hope in the midst of tragedy. Framing the situation simply as a threat or a possibility does not work. Religious communities and the use of methods which include spirituality have an important role in enabling people to process their deep emotions and existential questions. I draw also from my experiences from Finland in enabling cooperation between natural scientists and theologians in order to address climate issues.     

The Paradoxes of Humor and the Burdens of Despair

SUMMARY

People today often express considerable despair about old age and the aging process. Older adults who experience frequent losses of connections with important persons can feel considerable despair in old age. Nevertheless, many older people retain hope in the face of situations that elicit despair and demonstrate what gerontologists call the “paradox of well being” in later life. Often, their hope is expressed in humor. This paper traces the connections among humor, hope, and religious faith in older adults. It argues that even persons who suffer from dementia can continue to express what Viktor Frankl called the “defiant power of the human spirit” through their humor.     

The mercy of anxiety: A relational-psychoanalytic study of Dialogues des Carmélites

This article discusses the complex relationship between anxiety and religion in identity formation by analysing an intense, contemporary opera, the Dialogues des Carmélites by the French composer Francis Poulenc. The theoretical framework for our discussion was adopted from what is currently called relational psychoanalysis - and more specifically, from the theories of Erik H. Erikson, Ernest G. Schachtel and Donald W. Winnicott. We will try to demonstrate that existential anxiety forms part of the process of developing a (religious) identity, and need not necessarily be a sign of weakness or pathology. Nonetheless, feelings of anxiety may be paralysing in a cultural climate such as ours, which stresses the values of freedom and autonomy. A relational psychoanalytic reading of the opera leads to a re-evaluation of these values, showing that (religious) identity development is an intrinsically relational process. The attitude of receptivity (which is connected to the theological theme of grace) plays an important role in this respect. On completing our analysis, we concluded that relational psychoanalysis complements the existential view on identity and anxiety. We also advocate more attention for the theme of receptivity in the psychology of religion.     

Modality,Si! Modal Logic,No!

This article is oriented toward the use of modality in artificial intelligence (AI). An agent must reason about what it or other agents know, believe, want, intend or owe. Referentially opaque modalities are needed and must be formalized correctly. Unfortunately, modal logics seem too limited for many important purposes. This article contains examples of uses of modality for which modal logic seems inadequate.I have no proof that modal logic is inadequate, so I hope modal logicians will take the examples as challenges.Maybe this article will also have philosophical and mathematical logical interest.     

Keeping company with hope and despair: family therapists' reflections and experience of working with childhood depression

The BIOMED international outcome study on childhood depression offered a unique opportunity for the systematic treatment of children and families with major depression using systemic psychotherapy. This paper describes the experiences of clinicians working with the families referred and the theoretical and clinical models that evolved during the treatment process. The concept of ‘keeping company with hope and despair’ emerged as an overarching framework for thinking about the quality of the therapeutic relationship in this developing area of clinical practice. We illustrate our systemically informed interventions with case examples and discuss the role played by therapists' ‘use of self’ in engaging and fostering change in families gripped by depression.     

Transformations of identity: Referent location,agency, and levels of integration in the progress from potential self to existential identity

The study traces the genesis of existential despair and empty depression in personality disordered individuals to the impact of a premature definition of the self in terms of an other-centered referent. Three aspects of identity are discussed: self identity, role identity, and existential identity. Their respective potential contribution to self-integration is examined.     

Talkin’ ‘Bout My Generation: Existentialism,Aging, and Newly Emerging Issues in Group Therapy

This paper seeks to generate existentialist ideas about emerging issues of aging and its treatment in group therapy for the generations now entering their 60s and 70s. Group therapy had its heyday in the 1970s, and one could say that group therapy has never returned to the level of popularity that it had at that time. Using existential concepts, this paper will explore ways of rejuvenating work with this population now that they are growing older. Rather than just focusing on the common existential themes of death and dread, this article will focus on time, overcoming isolation, finding meaning, and what it means to be in the world now that we are older.     

Losing Hope: Injustice and Moral Bitterness

In this article, I defend a conception of bitterness as a moral emotion and offer an evaluative framework for assessing when instances of bitterness are morally justified. I argue that bitterness is a form of unresolved anger involving a loss of hope that an injustice or other moral wrong will be sufficiently acknowledged and addressed. Orienting the discussion around instances of bitterness in response to social and political injustices, I argue that bitterness is sometimes morally justified even if it is ultimately undesirable to bear. I then suggest that focusing only on the harms and risks of bitterness can distract from its positive role as a moral reminder about a past or persistent injustice, indicating that there is still moral and often political work left to do. Finally, I address the concern that bearing bitterness may lead to despair and inaction. I respond by arguing that moral agents can and do persist in their moral and political struggles with bitterness, and without hope that their efforts will be successful.     

Hope in a Time of Cholera

What are the internal conditions or mental states that may facilitate the moving on with life? How does one explain that some, after undergoing severe trauma, fail to go on with productive and creative lives while others do?In this paper, I shall explore the effect of hope and its central position in mobilizing traumatized individuals so that they can move on with their lives. I shall be focusing on a specific aspect of trauma often neglected in the literature, namely the trauma elicited by the sudden, almost overnight loss of monetary funds accumulated over years of hard work. I will be referring to the psychological impact suffered by Argentineans after severe economic measures taken by the government in late 2001. I shall delve into these solutions and attempt to explore their influence on a contemporary exodus from Argentina.Hope nurtured by despair will be discussed. Is hope a mere palliative, a mental configuration coupling with a furtive affective state? Hope joins the ranks of religion in building a buffer against the silent awareness of inner despair—the most private of madness. I shall try to discuss how hope brings to the fore psyche's devices that are deployed in attempting to deal with our deepest fears.     

Body Image in Older Adults: Links with Religion and Gender

Research has confirmed a healthy link between young adults’ religiosity and body image. This study explored this relationship in 127 older men and women (mean = 74 years) who completed measures on two dimensions of body image (body satisfaction and anxiety about an aging appearance) and on different indices of religiosity. Men reported higher body satisfaction and lower anxiety about an aging appearance than women. For men, body satisfaction correlated with many religiosity variables and was predicted by religious well-being, existential well-being, and manifestation of God in their body; aging-appearance anxiety was unrelated to religiosity. For women, body satisfaction was weakly related to religiosity but aging-appearance anxiety was predicted by intrinsic orientation, religious well-being, and existential well-being; in all cases higher religiosity predicted lower anxiety about an aging appearance. Results are discussed in the context of differing cultural standards of aging and attractiveness for men and women.     

The Dark Night of Hope

This essay discusses the nature of hope and despair, and the difficulties of responding to the aged who have nothing left .. to hope for. Based in pan on the writings of Gabriel Marcel, it suggests that one can hope when reasons for doing so are insufficient or lacking. It characterizes this kind of hope, absolute or unconditional hope, as a mystery, and suggests that to respond to the failing aged we must put aside efforts to find reasons to hope in order to participate in its mystery. The essay challenges the idea that hope is a private, isolated act of the will and insists that it always occurs between persons.     

What is it to lose hope?

This paper addresses the phenomenology of hopelessness. I distinguish two broad kinds of predicament that are easily confused: ‘loss of hopes’ and ‘loss of hope’. I argue that not all hope can be characterised as an intentional state of the form ‘I hope that p’. It is possible to lose all hopes of that kind and yet retain another kind of hope. The hope that remains is not an intentional state or a non-intentional bodily feeling. Rather, it is a ‘pre-intentional’ orientation or ‘existential feeling’, by which I mean something in the context of which certain kinds of intentional state, including intentional hope, are intelligible. I go on to discuss severe depression, lack of aspiration, demoralisation and loss of trust in the world, in order to distinguish some qualitatively different forms that loss of hope can take.     

Issues of hope and faith in the cancer patient

Akira Kurosawa's 1952 film about a man with a terminal gastric cancer introduces a discussion of hope and faith in the oncology patient. A psychodynamic relationship between hope and faith is explored, using Lawrence LeShan's research in cancer psychotherapy and Erik Erikson's lifespan developmental theory. LeShan describes a cancer personality characterized by hopeless despair, while Erikson formulates a psychogenetic framework for the development of hope and despair. Hope and faith are linked through the individual's earliest strivings toward basic trust in the world and his or her own self-efficacy. Accordingly, cancer psychotherapy may aim at restoring adult patients' faith in life and inner creative resources.     

Pragmatic Existential Therapy

A pragmatic model of existential therapy is offered to support the thesis that brief, solution focused therapy is a clinical application of existential psychology. Superseding pioneering existential therapies more concerned with insight than with clinical technique, pragmatic existential therapy is a dynamic clinical intervention facilitating in patients, decision, choice, self-commitment, and concrete action, the goal of which is movement toward the future and fulfillment of patients' latent potentials. In addition to clarifying the model's theoretical focus on (a) lived experience, (b) self-creation, and (c) existential anxiety, practical guides to brief existential treatment are offered. Sources from existential philosophy and psychology, as well as brief solution focused treatment, are used to evidence core elements of an existential therapy that is not contemplative and insight-focused, but pragmatic and action-based.