无意识情绪研究的新方向

首先介绍关于“无意识情绪”的两种概念。接着介绍可较好地对该两类无意识情绪概念进行整合的无意识情绪信息加工模型--Wiens模型(Wiens & Öhman, 2007), 分析了Wiens模型中“刺激聚焦途径”与“体验聚焦途径”两条途径下的无意识情绪的基本观点、相关实证研究、分别面临的研究难题或受到的质疑, 及不同途径下无意识情绪的本质。在此基础上指出, 传统情绪理论下情绪的意识属性或可与Wiens模型中体验聚焦途径下情绪的无意识属性互为补充, 相辅相成; 无意识情绪研究的新方向是体验聚焦途径。最后, 对未来研究提出了展望。     

The methods of reflexivity

Abstract

This paper will explore different uses of the term reflexivity in qualitative research. After discussing the foundational role of phenomenology and hermeneutics in the practices of reflexivity, this paper will present four methodological approaches to reflexivity. Distinctions will be made between personal reflexivity, interpersonal reflexivity, methodological reflexivity, and contextual reflexivity, and examples of research from each perspective will be presented. It will be argued that integration of these perspectives is possible thanks to their common foundation in phenomenology and henneneutics, and an example of such integration in practice will be provided.     

Human/nature: Toward a critical ecology

Abstract

Gadamer's notion of statements, distinguished from the otherwise speculative nature of language, is explored with regard to its implications for reflexivity in qualitative research. After reviewing the importance of ‘speculative’ language for phenomenological research, this paper discusses the problem that statements pose for phenomenological methods. The methodological challenges faced in trying to facilitate experiential accounts rather than statements are examined, with particular attention to the central role of the researcher‐participant conversation. The methodological implications of a conversational approach to phenomenological research are then presented, and this approach is discussed in terms of reflexivity.     

Interpretive Phenomenological Analysis (IPA) and the Ethics of Body and Place: Critical Methodological Reflections

This article is a critical methodological reflection on the use of interpretive phenomenological analysis (IPA) initiated in the context of a qualitative research project on the experience of seclusion in a psychiatric setting. It addresses an explicit gap in the IPA literature to explore the ways that Merleau-Ponty’s phenomenology can extend the remit of IPA for noncognitivist qualitative research projects beyond the field of health psychology. In particular, the article develops Merleau-Ponty’s understanding of the lived-body, language, and embodied speech, with specific attention to the ethical implications of body and place. It concludes with a discussion on phenomenological reflexivity and prompts a reconsideration of phenomenological methods across a wide range of qualitative research projects concerned with subjectivity and ethical practice, including critical health studies, critical bioethics, and cultural studies that employ a qualitative empirical research design.     

On the possibility of contextual-quantitative inquiry

The potential contributions of quantitative methods are rarely discussed in the qualitative research and theoretical literatures in psychology. However, it is possible that some forms of quantitative research can fit theoretically within an interpretive framework and provide useful methodological resources for contextual, interpretive inquiries. Such research, which would examine dynamic modes of existence and lived experience in context, would extend more flexible and diverse methodological resources to researchers. This article describes how some types of quantitative research can perform this function and suggests several caveats regarding their use.     

Qualitative approaches to research in counselling and psychotherapy: Issues and challenges

There has been a significant growth in interest in qualitative approaches to research in counselling and psychotherapy. Qualitative researchers in this field have begun to apply methods originally developed in disciplines such as sociology, anthropology and cultural studies. There are, however, a number of distinctive dilemmas and challenges associated with qualitative approaches to inquiry into the processes and outcomes of counselling. A set of key issues are discussed: relationships with research participants, ethics, reflexivity, methodological choice, communicability, perspective and obviousness. Some suggestions are made regarding the link between qualitative research and counselling practice.     

Neural synchronization as a hypothetical explanation of the psychoanalytic unconscious

Cognitive scientists have tried to explain the neural mechanisms of unconscious mental states such as coma, epileptic seizures, and anesthesia-induced unconsciousness. However these types of unconscious states are different from the psychoanalytic unconscious. In this review, we aim to present our hypothesis about the neural correlates underlying psychoanalytic unconscious. To fulfill this aim, we firstly review the previous explanations about the neural correlates of conscious and unconscious mental states, such as brain oscillations, synchronicity of neural networks, and cognitive binding. By doing so, we hope to lay a neuroscientific ground for our hypothesis about neural correlates of psychoanalytic unconscious; parallel but unsynchronized neural networks between different layers of consciousness and unconsciousness. Next, we propose a neuroscientific mechanism about how the repressed mental events reach the conscious awareness; the lock of neural synchronization between two mental layers of conscious and unconscious. At the last section, we will discuss the data about schizophrenia as a clinical example of our proposed hypothesis.     

Reflexivity in quantitative research: A rationale and beginner's guide

Reflexivity is the act of examining one's own assumption, belief, and judgement systems, and thinking carefully and critically about how these influence the research process. The practice of reflexivity confronts and questions who we are as researchers and how this guides our work. It is central in debates on objectivity, subjectivity, and the very foundations of social science research and generated knowledge. Incorporating reflexivity in the research process is traditionally recognized as one of the most notable differences between qualitative and quantitative methodologies. Qualitative research centres and celebrates the participants' personal and unique lived experience. Therefore, qualitative researchers are readily encouraged to consider how their own unique positionalities inform the research process and this forms an important part of training within this paradigm. Quantitative methodologies in social and personality psychology, and more generally, on the other hand, have remained seemingly detached from this level of reflexivity and general reflective practice. In this commentary, we, three quantitative researchers who have grappled with the compatibility of reflexivity within our own research, argue that reflexivity has much to offer quantitative methodologists. The act of reflexivity prompts researchers to acknowledge and centre their own positionalities, encourages a more thoughtful engagement with every step of the research process, and thus, as we argue, contributes to the ongoing reappraisal of openness and transparency in psychology. In this paper, we make the case for integrating reflexivity across all research approaches, before providing a ‘beginner's guide’ for quantitative researchers wishing to engage reflexively with their own work, providing concrete recommendations, worked examples, and reflexive prompts.     

Reflexivity and its Radical Form: Implications for the Practice of Humanistic Psychotherapies

Reflexivity has been defined as self-awareness, and radical reflexivity as awareness of self-awareness. Based on a qualitative research study of the client's experience of psychotherapy, clients’ reflexivity and radical reflexivity are applied to the concepts of moral evaluation and freedom of will. These concepts in turn are related to psychotherapy clients’ relationship with self and with the therapist. It is shown how the nature of these relationships provides a rationale for decisions on the appropriateness of the therapist's direction of the therapeutic process. In addition, specific interventions to offset the power differential between the client and therapist are specified. It is concluded that unconscious determinants of experience and action notwithstanding, clients’ self-aware agency plays a significant role in their engagement in therapy.

Languages of trauma; towards a phenomenological response

In this article, I explore the possibilities of a phenomenological perspective on trauma in psychoanalytic practice. I highlight the problem of interpretations that universalise experiences of trauma, provide explanations in terms of ‘causes’ and assume particular processes/stages of ‘recovery’ from it. The notion of trauma challenges dichotomies of ‘internal’ and ‘external’ worlds. Traumatic experiences always have a context – that of the immediate relational circumstances of the individual suffering from the trauma, including the wider social/relational context, and the person’s history. I argue for an attunement to the language and specificity of the meanings, verbal and non-verbal, conscious and unconscious, of the client’s suffering within the analytical relationship. This requires the therapist to avoid ‘ready-made’ interpretations from psychoanalytic theory and to be open to the poiesis of the speech, which emerges between therapist and client. My discussion of my reading of the Chilean documentary film, Nostalgia for the Light, which focuses on the traumatic experiences of those who survived Pinochet’s military regime (1973–1989), highlights how diverse responses to trauma are. The originality of the language of the film calls on us as therapists to discover new ways of listening and speaking to our clients’ suffering.     

Subjectivity and unconsciousness

Concepts of the unconscious were crucial to both Jung's and Freud's thinking. Psychoanalytic and analytical psychological views of the unconscious are compared and contrasted, and both are critically reviewed. It is suggested that we need to revise our conceptualization so as to take better account of the role of the analyst's expectations and inferences, and therefore of his or her subjectivity, whenever he or she makes a clinical judgement that unconscious mental processes are in operation. Some technical implications of a revised definition of unconsciousness are considered, especially indications for self-disclosure by an analyst of his or her own experience of events within the treatment.     

Words and wordlessness in the psychoanalytic situation

The difference between words and wordlessness in the psychoanalytic situation is examined in the context of a detailed clinical example. Various pairs of terms that have been used to account for this difference are mapped onto it: word and act, thought and feeling, public and private experience. Each of these sets of differences suggests certain relations between consciousness and the unconscious, and each implies a position about the nature of language. All three prove to be incomplete or inadequate ways of accounting for the difference between words and wordlessness in the clinical setting. The divergence, though, is well described by the difference between self-reflection and unformulated experience. Reflection is then presented as situated in the unformulated background meanings that contextualize it. It is because of this contextual embeddedness that self-reflection can have the kind of depth, resonance, power, and nuance more commonly associated with the nonverbal. In the creation of an explicit meaning, we simultaneously reconfigure the wordless background, thereby creating new possibilities for other meanings.     

Is the worldview of qualitative inquiry a proper guide for psychological research?

Qualitative methods are becoming increasingly popular in psychology. Although the distinction between qualitative and quantitative often is stated in terms of methods, the real distinction is between worldviews: that favored by most qualitative methodologists, which emphasizes subjective experience and multiple realities, and that commonly accepted in science. The worldview accepted by most adherents of qualitative inquiry suggests the exclusive use of methods that include verbal reports of lived experience. Qualitative methods serve an important function in psychology, but their use as recommended by their adherents is limited in 2 respects: The adherents use a narrow and unconventional approach to qualitative methods that differs from that normally understood, and they favor use of a restricted range of qualitative methods over other qualitative methods and quantitative methods. If qualitative inquiry is to make a greater contribution to psychology, researchers in that tradition must acquire a better understanding of contemporary science, correct their misunderstandings of the rationale for quantitative methods, and address the apparent limitations of their methods emphasizing reported experience.     

Humanistic Psychology at York University: Retrospective: Focus on Clients' Experiencing in Psychotherapy: Emphasis of Radical Reflexivity

A retrospective is given of the contributions by York University psychologists to humanistic psychology as it is expressed in the theory, research and practice of humanistic psychotherapies. These contributions are contextualized in the history and mission of the University. Attention is then turned to the author's qualitative research on the client's experiencing in psychotherapy and the main understanding coming from it, namely that clients are aware of their self-awareness and are agential in terms of this capacity, called radical reflexivity. Implications of radical reflexivity for client-centered/experiential therapists' reduction of the person to an organism and for the psychotherapy practice and research are derived.     

The symbol in the body: the un-doing of a dissociation through Embodied Active Imagination in Jungian analysis

Jung understood dissociation as a natural state of the psyche, capable of turning defensive through development. Based on this premise, and its conception on the equivalence between psyche and matter, the present work describes the un-doing of a dissociation expressed through a chronic enterocolitis disorder. When the symbol remains closer to the body and its most instinctive manifestations, we need to descend to that level in order to let the vertical axis connection be gradually restored through the therapeutic relationship – the horizontal axis. In other words, this un-doing requires that patient and analyst follow the unconscious path proposed by symbolic expressions that gradually emerge through the patient’s body and active imagination. Movement is our most primitive and fundamental experience. Many authors (Stern, Panksepp, Gallese) have agreed that, in addition to being first in terms of development, movement continues to have primacy over any other experience throughout life. This means that emotions, bodily concepts and, later, speech, evolve from a somatic basis. In the light of such neuroscientific findings, Jung’s vision of the correspondence of psyche and matter will be revisited in order to portray how the analytic bond provides a context for the re-establishment of the linking/creative function of the archetype, and allows the restoring of the ego-Self axis connection by including non-verbal approaches, such as body-based active imagination, also known as Authentic Movement. Authentic Movement is an amplification of Jung’s active imagination method that enables a dialogue between the ego and the diverse configurations of the unconscious. When such dialogue is grounded in the body, there is an easier access to the affective dimension stored in implicit memory. That which was relived through the body can gradually be remembered, and affects hitherto rejected, find other symbolic ways of being expressed and contained in the analytic vas.     

Qualitative research and its place in psychological science

In discussing the place of diverse qualitative research within psychological science, the authors highlight the potential permeability of the quantitative-qualitative boundary and identify different ways of increasing communication between researchers specializing in different methods. Explicating diversity within qualitative research is facilitated, initially, through documenting the range of qualitative data collection and analytic methods available. The authors then consider the notion of paradigmatic frame and review debates on the current and future positioning of qualitative research within psychological science. In so doing, the authors argue that the different ways in which the concept of paradigm can be interpreted allow them to challenge the idea that diverse research paradigms are prima facie incommensurate. Further, reviewing the ways in which proponents of qualitative research are seeking to reconfigure the links between paradigms helps the authors to envisage how communication between research communities can be enhanced. This critical review allows the authors to systematize possible configurations for research practice in psychology on a continuum of paradigm integration and to specify associated criteria for judging intermethod coherence.     

Sedation and care at the end of life

This special issue of Theoretical Medicine and Bioethics takes up the question of palliative sedation as a source of potential concern or controversy among Christian clinicians and thinkers. Christianity affirms a duty to relieve unnecessary suffering yet also proscribes euthanasia. Accordingly, the question arises as to whether it is ever morally permissible to render dying patients unconscious in order to relieve their suffering. If so, under what conditions? Is this practice genuinely morally distinguishable from euthanasia? Can one ever aim directly at making a dying person unconscious, or is it only permissible to tolerate unconsciousness as an unintended side effect of treating specific symptoms? What role does the rule of double effect play in making such decisions? Does spiritual or psychological suffering ever justify sedation to unconsciousness? What are the theological and spiritual aspects of such care? This introduction describes how the authors in this special issue wrestle with such questions and shows how each essay relates to the author’s individual position on palliative sedation, as developed in greater detail within his contribution.     

Disambiguating conscious and unconscious influences: do exclusion paradigms demonstrate unconscious perception?

Does exclusion failure--responding with previously presented words despite instructions to avoid doing so--demonstrate unconscious influences? This article examines exclusion-based evidence for unconscious perception. I propose an alternative signal detection theory (SDT) framework that can account for exclusion failure and ostensibly convergent qualitative differences without positing additional unconscious perceptual mechanisms. In the proposed SDT model, exclusion failure is a criterion artifact, similar to classic SDT-based critiques of subjective threshold approaches. However, it is suggested that exclusion approaches do demonstrate that response strategies are applied only to above-criterion stimuli and thereby illustrate important qualitative differences between two conscious processes: phenomenal awareness itself and higher-order (i.e., metacognitive) decision processes.