Portrait of a narcissist: Manifestations of narcissism in physical appearance

Narcissism is characterized in part by an acute concern for one’s appearance. Despite this fundamental aspect of narcissism, little is known about whether narcissism is manifested in features of physical appearance. Can you tell if someone is narcissistic just by looking at them? Our results indicate that snap judgments of narcissism based on full-body photographs are at least as accurate as snap judgments of any of the big five personality traits. Narcissists are more likely to wear expensive, flashy clothing, have an organized, neat appearance requiring a lot of preparation, and (in females) wear makeup and show cleavage. Furthermore, observers’ judgments correlate with the presence of these cues, suggesting that they are drawing on the correct information when making their judgments. Finally, observers’ judgments are associated with three of the four facets of narcissism and capture the unique constellation of personality traits typical of narcissists (i.e., high extraversion and low agreeableness). These findings suggest that physical appearance reflects narcissists’ personality, preoccupation with good looks, and desire to be the center of attention, and serves as a vehicle with which to promote their status.     

Manifestations of a punitive superego

The superego retaliatory actions can be understood as unresolved conflicts at the oedipal and oral levels of development. At the oedipal level, the law of talion rules the superego organization. At the oral stage, matricidal wishes stimulate a punitive mother introject which requires compensation. In both cases, however, the superego is the internalized maternal imago whose severity is as harsh as the mother's introjected mother.     

Tradition and originality in the transference: a Coleridgean commentary

Abstract :  Some of S.T. Coleridge's observations about ' the mind's self-experience of itself ' and the nature of faith and trust are discussed in relation to the implicit tensions between 'tradition' (formal structure, received wisdom) and 'originality' (creativity, individuation), especially in the transference. The existential doubts of some analysands may undermine their confidence that their integrity will be fostered by the analytic relationship: so instead the trappings of 'tradition' (e.g. in the case of a trainee the assumption of a professionally endorsed status) may be appropriated as a spurious substitute for 'originality'.
It is argued that an anticipatory 'faith', albeit initially rather cerebral, may be necessary to sustain the analytic endeavour until a more intimate, heartfelt 'trust' can release the potential for individuation. Further consideration is given to the 'analytic attitude' that might best facilitate this process, and to how sensitivity to these dynamics may inform one's reading of the transference.     

Myths as Instructions from Ancestors: The Example of Oedipus

The growing interest in dual-inheritance models of human evolution has focused attention on culture as a means by which ancestors transmitted acquired phenotypic characteristics to their descendants. The ability of cultural behaviors to be repeatedly transmitted from ancestors to descendants enables individuals to influence their descendant-leaving success over many more generations than are usually coclusive fitness. This essay proposes that traditional stories, or myths, can be seen as a way in which ancestors influence their descendant-leaving success by influencing the behavior of many generations of their descendants. The myth of Oedipus is used as an example of a traditional story aimed at promoting proper behavior and cooperation among kin. This interpretation of the Oedipus myth is contrasted with Freudian and structuralist interpretations.     

From Ghosts to Ancestors: The Psychoanalytic Vision of Hans Loewald

The American Journal of Psychoanalysis -     

师公戏"三元"祖师考

师公戏“三元”祖师考@倪彩霞$中山大学中文系三元真君;;梅山教;;山子瑶~~~~     

Let Us Pray: Classroom Worship in Theological Education

Theological education typically includes classroom worship, a practice of great pedagogical power and curricular import. As pedagogy, classroom worship does four things. It focuses teaching and learning on God, and fosters theological dispositions necessary for sustaining that attention. Second, it rightly positions the entire class in dialogical relation to the divine Thou, in communal relation to each other, the larger church and the wider world, and in personal relations that risk transformation. Third, it frames theological education as an integrative practice of faith and learning. Finally, it invites teachers to know their students as whole persons and students to trust their teachers as spiritual guides. As curriculum, classroom worship may have greater significance than chapel worship for many students and at particular schools. It should be moved from implicit curriculum to explicit, with careful attention to the null curriculum and to the matrices of relationship within which worship has meaning.     

Power and Public Participation in a Hazardous Waste Dispute: A Community Case Study

Qualitative case study findings are presented. We examined whether public participation in a hazardous waste dispute manifested in ways consistent with theories of social power; particularly whether participatory processes or participants' experiences of them were consistent with the three-dimensional view of power (Gaventa, Power and powerlessness: quiescence and rebellion in an appalacian valley, 1980; Lukes, Power: A radical view, 1974; Parenti, Power and the powerless, 1978). Findings from four data sources collected over 3 years revealed that participatory processes manifested in ways consistent with theories of power, and participants' experiences reflected this. Results illustrated how participation was limited and how citizen influence could be manipulated via control of resources, barriers to participation, agenda setting, and shaping conceptions about what participation was possible. Implications for community research and policy related to participation in hazardous waste disputes are discussed.     

道德冲突世界中的生命伦理学:基本争论及干细胞辩论的要点

世界上存在着道德多元性,它表现为生命伦理学的实际道德分布的特征,它是使用人类胚胎作为干细胞来源的争论的根本原因。在世俗文化中,干细胞的使用甚至也会出现疑问。只以从传统的基督教道德直觉和期望的残留影响角度去理解这种现象。关于干细胞的争论反映了更深层次的文化错位。我们正生活在文化战争频发的年代。有必要对罗尔斯学派的关于公共讨论及理性的道德多元化给予重新的关注和评价。