自我同一性状态对时间透视体验的结构关系研究

用自编的大学生自我同一性状态量表和时间秀视体检量表对６４１名大学生时间透视的心理结构关系进行了测量。结果表明,在自人达成型与扩散两种没的同一性状态下,不仅对过去、现在、预期未来和理想未来的时间体验上均有积极与消极之分,而且在各种时间体验之间的结构关系上,前者的结构更为清晰,后者更为混乱,从而初步证实了自我同一性状在时间透视体验中的整合作用。     

REREADING THE VARIETIES OF RELIGIOUS EXPERIENCE IN TRANSATLANTIC PERSPECTIVE

William James's The Varieties of Religious Experience is one of the world's most popular attempts to meld science and religion. Academic reviews of the book were mixed in Europe and America, however, and prominent contemporaries, unsure whether it was science or theology, struggled to interpret it. James's reliance on an inherently ambiguous understanding of the subconscious as a means of bridging between religion and science accounts for some of the interpretive difficulties, but it does not explain why his overarching question was so obscure, why psychopathology and unusual experiences figured so prominently, or why he gave us so many examples and so little argument. To understand these persistent puzzles we need to do more than acknowledge James's indebtedness to Frederic Myers's conception of the subconscious. We need to read VRE in the context of the transatlantic network of experimental psychologists and psychical researchers who provided the primary intellectual inspiration for the book. Doing so not only locates and clarifies the underlying question that animated the work but also illuminates the structural and rhetorical similarities between VRE and Myers's Human Personality and Its Survival of Bodily Death. In contrast to the individual case studies of hysterics, mediums, and mystics produced by others in this network, both Myers and James adopted a natural-history approach in which they arranged examples of automatisms to produce a rhetorical effect, thus invoking science in order to evoke a religious response. Where Myers organized his examples to make a case for human survival of death, James organized his to make a case for the involvement of higher powers in the transformation of the self. Read in this way, VRE marks a dramatic shift from a religious preoccupation with life after death to a religious preoccupation with this-worldly self-transformation.     

LIVING RESEARCH: THE EXPERIENCE OF RESEARCHING SELF,OTHER, AND DISCOURSE

Although there is widespread agreement among psychologists that the self needs to be studied in context, how to actually study the interconnections between the self and environment can be challenging. This article describes a process of engaging in socially-embedded research by providing an inside view of the researcher's experience of working with such abstract concepts as culture, discourse, and the self. The background study consisted of three main layers of analysis, including (a) a narrative of one woman's reconstitution of self while recovering from anorexia nervosa, (b) an analysis of dominant discourses surrounding the discourse of recovery and treatment, and (c) a narrative of the research process including the discursive relationships of the researcher. This article focuses on this last phase and discusses the difficulties encountered when attempting to understand one's own relationship to various discourses. The researcher builds on constructivist conceptualizations of the self as the foundation for interpreting the texts selected as the data.     

QUANTUM AND CONSCIOUSNESS: IN SEARCH OF A NEW PARADIGM

Abstract. Two fundamental issues raised by Lothar Schäfer are considered: (1) the question of a suitable paradigm within which the findings of quantum physics can be optimally interpreted and (2) the question of the assessment of the presence and importance of mind and consciousness in the universe. In regard to the former, I contend that the ideal of science is to interpret its findings in an optimally consistent and minimally speculative framework. In this context Schäfer's assertion that certain findings in quantum physics (those that relate to virtual states) indicate the presence of mind at the quantum level implies a dualistic and hence unnecessarily speculative assumption. In regard to the assessment of mind and consciousness, a consistent and parsimonious paradigm suggests that mind and consciousness are not part of a chain of events consisting of an admixture of physical and mental events but that physical events form a single, coherent set of events, and mental events another set, with the two sets related, as Teilhard (and a number of other philosophers, including White head) affirmed, as the “within” and the “without” (or the “mental pole” and the “physical pole”) of one and the same fundamental reality. This panpsychist as contrasted with Schäfer's dualist paradigm provides a single self‐consistent framework for the interpretation of quantum (and all natural) events while recognizing the presence of mind in the universe as the least speculative realist implication of our immediate experience of consciousness.     

LATERALIZATION FOR FACIAL EMOTIONAL BEHAVIOR: A METHODOLOGICAL PERSPECTIVE*

Recent attention has focused upon the neuropsychological mechanisms underlying facial emotional expression. The greater intensity of expression and more extensive muscular involvement of the left hemiface have suggested right hemisphere dominance in the expression of emotion. This interpretation is based on the fact that the lower portion of the face is predominantly innervated by the contralateral cerebral hemisphere. The current paper reviews a series of studies on (a) facial asymmetry in normal subjects, (b) facial emotional expression in brain-damaged subjects with unilateral lesions, and (c) peripheral factors mediating facial expression findings. Neuropsychological mechanisms underlying emotional processing are also discussed. Our finding of left-sided facial asymmetries in normals is underscored by our finding that right brain-damaged patients are impaired in the expression of facial emotion. Finally, our studies have demonstrated that the asymmetries in normals and the deficits in patient populations are not artifacts of hemiface size and mobility or facial paralysis and apraxia. Taken together, these studies provide evidence that the right hemisphere is specialized for the expression of facial emotion.     

CONSCIOUSNESS FOR THE TWENTY-FIRST CENTURY

Abstract. Human action and experience are the outcome of genes and memes. Not only are both of these represented in consciousness, but consciousness mediates their claims and thus governs our choices. Hence it is important how consciousness is ordered and where it is directed. Sorokin's typology of the sensate and the ideational ("spiritual"), and the dialectic between them, is relevant to this issue. In our period of history, the sensate factors of materialism and secularism need to be dialectically counterbalanced by the reinforcement of memes that value the spiritual intimations of the realm beyond the senses. As we approach the twenty-first century, the memes that will undergird our spirituality will be those that resacralize nature and emphasize our unity as humans with all of universal reality, in an idea of common "beinghood." Spiritual systems that accord with this trend in evolution will have to respect three conditions. They will (1) integrate the sensate and the ideational; (2) reflect the importance of the "flow" state of optimal experience, which matches ever-complexifying skills with comparable challenges; and (3) move the fulcrum of their worldview from the human being to the network of beings and its evolution.     

CONVERSION AND THE NEW EVANGELIZATION: A PERSPECTIVE FROM LONERGAN

A key legacy of the pontificate of Pope John Paul II was the concept of the new evangelization. This, amongst other things, was seen as a response to rising levels of religious indifference especially in countries that share a Western culture. This paper discusses the new evangelization in the light of two seminal ideas from the work of Lonergan, namely conversion and transcendence. It argues that these perspectives help explain and enrich the concept of the new evangelization. The second part of the paper explores some of the factors that can assist conversion, especially religious conversion.