Dreams: Sex Differences in Aggressive Content

The assumption that the extent of projection in projective techniques is a monotonic function of the degree of ambiguity in the TAT is seriously questioned. A review of several studies dealing with ambiguity yielded the conclusion that highly ambiguous TAT pictures were least useful for personality assessment. On the other hand, pictures which are highly unambiguous with regard to what is going on and which contain two or more persons, seem most promising for clinical assessment.     

The Religious Content of Dreams: A New Scientific Foundation

Dream content is meaningfully related to waking life religiosity, so much so that reading a person’s dream reports “blindly,” without any other personal information or associations from the dreamer, can reveal with surprising accuracy his or her basic waking attitude toward religion and spirituality. Two long-term dream journals are analyzed in this manner, and the results demonstrate that dream content is an accurate reflection of a person’s religious beliefs, practices, and experiences. The significance of this for pastoral psychologists lies not in specific new techniques of dream interpretation but more fundamentally in supporting the practice of paying attention to dreams in the first place. The goal of the article is to build a bridge between pastoral psychological interest in dreams and the latest findings in the scientific study of dreaming. Contrary to the assumption that religion and science inevitably conflict with each other, dreaming offers an area of potential religion–science convergence.     

Archetypal Forms of Inference

A form (or pattern) of inference, let us say, explicitlysubsumes just such particular inferences as are instances of the form, and implicitly subsumes thoseinferences with a premiss and conclusion logically equivalent to the premiss and conclusion of an instanceof the form in question. (For simplicity we restrict attention to one-premiss inferences.) A form ofinference is archetypal if it implicitly subsumes every correct inference. A precise definition (Section 1)of these concepts relativizes them to logics, since different logics classify different inferences ascorrect, as well as ruling differently on the matter of logical equivalence which entered into the definitionof implicit subsumption. When relativized to classical propositional logic, we find (Section 2) thatall but a handful of `degenerate' inference forms turn out to be archetypal, whereas matters are verydifferent in this respect for the case of intuitionistic propositional logic (Sections 3 and 4), and an interestingstructure emerges in this case (the poset of equivalence classes of inference forms, with respect tothe equivalence relation of implicitly subsuming the same inferences). Thus a more accurate, if excessivelylong-winded title would be 'Archetypal and Non-Archetypal Forms of Inference in Classical andIntuitionistic Propositional Logic'. Some left-overs are postponed for a final discussion (Section 5).The overall intention is to introduce a new subject matter rather than to have the last word on thequestions it raises; indeed several significant questions are left as open problems.     

希尔曼原型心理学解析

希尔曼在对人本主义心理学传统的批判和解构的基础上,探讨灵魂的深度,认为心理的病态和混乱是达到灵魂深度的重要途径,主张多神论和多重人格。原型心理学中的神秘主义是其主要的问题之一。     

Meditation and self-control

This paper seeks to analyse an under-discussed kind of self-control, namely the control of thoughts and sensations. I distinguish first-order control from second-order control and argue that their central forms are intentional concentration and intentional mindfulness respectively. These correspond to two forms of meditation, concentration meditation and mindfulness meditation, which have been regarded as central both in the traditions in which the practices arose and in the scientific literature on meditation. I analyse them in terms of their characteristic intentions, distinguish them from concentration and mindfulness in general, and examine the relations between them. Concentration involves keeping the mind focused on a single object, while mindfulness requires noticing whatever mental states occupy the focus of one’s consciousness. In the course of the investigation I examine the role of phenomenology and volition in the activity of meditating, and how they change as meditative capacities develop.     

Dreams and Suicide

The dreams of suicidal patients are contrasted to those of nonsuicidal, depressed patients. The dreams of suicidal patients often reveal wishes for revenge, punishment, reunion, fusion, and rebirth. Confusions between the patient's body and that of others are suggested by the dreams of some suicidal patients. Dreams in suicidal individuals may portray disintegration of the self (self-state dreams). The phenomenon of transparency in suicidal dreams is discussed as it pertains to Rorschach studies.     

Dreams and schizophrenia

This paper deals with the internal relationship between dream and schizophrenia, which has been a subject of discussion in philosophy and medicine since Kant and Griesinger, and shows that it can be supported by Marxist epistemology. A psychological theory of dream and schizophrenia would therefore have an integrative function with regard to psychotherapy and psychiatry.     

光荣与梦想

活跃在当今中国心理学界的北京师范大学发展心理研究所,从1985年创建,走过了一个十年又一个十年,迎来了它青春二十的华诞.     

Meditation and Appropriation: Best Practices for Counselors Who Utilize Meditation

Support for meditation is found across academic communities and popular culture. Although the application of meditative practices has yielded positive treatment outcomes, larger purposes of the practice are perhaps lost in the empirically driven West, thus driving a risk of appropriation. In response, the authors outline 4 implications for best practice for counselors who aspire to engage in the culturally responsible use of meditative practices.     

Meditation and the unconscious

This paper begins by describing the practice of meditation. It goes on to discuss George Kelly's view of the unconscious and uses meditation to illustrate this view. Some similarities between meditation and psychotherapy are also described within their mainly Kellian perspective. It is concluded, inter alia, that meditation practice sensitizes the world within, which includes subverbal and unconscious material. With increased adeptness its practice may lead to the temporary suspension of our habitual, dualistic, cognitive construing, and thus facilitate the experience of no-thought, tranquility and a sense of oneness or unity. In the long-term, meditation practice may elaborate both subverbal and transverbal construing.