Menstrual discomfort, psychological defenses, and feminine identification

Theorists have suggested that menstrual complaints occur more frequently in women who have a weaker sense of feminine identification. To test this hypothesis 50 women were administered the Body Symptom Questionnaire and the Defense Mechanisms Inventory (DMI). The DMI scales have been linked to differences in sexual identification. Results affirmed a relationship between personality dynamics and the degree of menstrual discomfort experienced by women relative to their other body problems. As predicted, the higher the percentage of menstrual symptoms, the more likely it was that a woman made use of "masculine mode" externalizing defenses and the less apt she was to use "feminine mode" non-externalizing defenses. A composite index of the tendency to externalize hostility when faced with conflict was highly correlated with the percentage of menstrual complaints. The defense pattern findings suggest that a woman who has a strong acceptance of herself as a female will experience fewer of her somatic symptoms as menstrual.     

Buddhism,Abortion and the Middle Way

What have modern Buddhist ethicists to say about abortion and is there anything to be learned from it? A number of writers have suggested that Buddhism (particularly Japanese Buddhism) does indeed have something important to offer here: a response to the dilemma of abortion that is a 'middle way' between the pro-choice and pro-life extremes that have polarised the western debate. I discuss what this suggestion might amount to and present a defence of its plausibility.     

Self as the feminine principle

In analytical psychology, ego is associated with consciousness and the masculine principle. Although die feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender.
Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion.
In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process.     

Characteristics of androgynous,undifferentiated, masculine,and feminine middle-class women

The Bem Sex-Role Inventory was given to a random sample of 369 middle-class, 20–59-year-old women during the second year of a panel study. A median split on the masculine and feminine scores was used to define feminine (47%), androgynous (24%), masculine (10%), and undifferentiated (19%) women. The four groups were compared using analysis of variance and multiple regression techniques on a variety of demographic, attitudinal, time utilization, personality, and health characteristics to investigate the relationships among sex-typing, attitudes, and behavior. Significant demographic, time utilization, personality, and attitudinal differences were generally consistent with sex-typing, but differences in health were not found.Research for this paper was funded by a National Institute of Drug Abuse grant (DA 00847) to L. S. Fidell and J. E. Prather. Correspondence should be addressed to Linda S. Fidell, Department of Psychology, California State University, Northridge, California 91330.     

The masculine and feminine self-disclosure scale: The politics of masculine and feminine self-presentation

A self-disclosure questionnaire was devised to examine women's and men's willingness to disclose information about the masculine and feminine aspects of themselves. The Masculine and Feminine Self-Disclosure Scale (MFSDS) has four separate subscales: two masculine scales assess the tendency to discuss agentic, instrumental traits and behaviors; and two feminine scales measure the tendency to self-disclose about communal, expressive traits and behaviors. The results indicated that women's and men's disclosure of their masculine-instrumental and feminine-expressive traits and behaviors to a disclosure recipient was tempered by the content of the disclosure and the personal characteristics of the disclosure recipient. These findings were interpreted within a self-presentational analysis that women and men attempted to foster favorable masculine-instrumental and feminine-expressive images for particular persons.Portions of this research were presented at the annual meeting of the Southwestern Psychological Association, Dallas, Texas, April 1982. Gratitude is extended to Richard Archer for his helpful comments on an earlier version of this article.     

追寻中医药学思想的源头活水--《儒道佛与中医药学》评介

《儒道佛与中医药学》由中国书店出版社于近期出版。该书是由南京中医药大学薛公忱教授等所承担的国家哲学社会科学“九五”规划项目的最终成果,它的最大特色是从儒道佛与中医药学相互关系入手,既从传统文化角度探索中医药学的发展条件和规律,又从中医药学层面考察评价儒道佛的社会历史功能。全书不仅挖掘了中医药学从传统文化中获得的源头活水,也分析了中医药学的理论实践对儒道佛思想的发展深化。书中阐述了从医家的世界观、社会历史观、人生观、价值观,到中医药学的生理、病理、病因、病机、药理和防病愈疾的治则、治法无不打上儒道佛思想烙印,指出儒道佛是中医药学生命力的重要源泉。该书还对儒道佛思想对中医药学的负面影响作了分析批判。     

论原始及部派佛教的"六识"说

本文探讨与分析了原始及部派佛教的"六识"说,尤其从心识与五蕴、与十二处、与十八界、与心所、与其他诸法、与四缘的联系上,指出"六识"说存在的局限,而正是由于这些局限,才必然导致更为严密、周详,尤其非心理主义的唯识学的"八识"说的出现.     

Jungian feminine psychology and adolescent prostitutes

This paper explores Jungian feminine psychology and its application in the treatment of adolescent prostitutes. Wolff's (1956) work on feminine functions and Leonard's (1982) work with father-daughter wounds are discussed, and techniques for applying these concepts with adolescent prostitutes are explored.     

Hildegard of Bingen and her vision of the feminine

Abstract

This new vision of mind-body healing continues The Eternal Quest, which introduced this issue of Psychological Perspectives. In this survey of quotations we will trace the rise of current ideas about the role of our hourly (ultradian) and daily (circadian) rhythms of activity and rest, creativity and depression, rejuvenation and illness. These quotations suggest that we are in an exciting period of convergence in which the traditional practices of yoga, meditation, and psychotherapy are intersecting current research at the molecular-genetic level. We will end this survey with some suggestions about the practical application of this new “Yoga of the West.”     

A price above rubies: Patriarchy and the feminine

Jung's understanding of individuation as the way consciousness develops in some people in the second half of life is not well conveyed by images suggesting the heroic capture or sacrifice of consciousness by an ego seeking to gain a broader standpoint. Such images derive from Jung's writings in the first half of his professional career, when his own psychological horizon was rapidly enlarging, but he had not yet arrived at a conception of the Self. What he means by individuation once the Self enters the picture becomes clearer if we turn to Chinese philosophy, whose three main traditions, Buddhism, Confucianism, and Taoism, all influenced Jung's mature psychology. That the move from ego to Self involves a change in perspective as to the nature and origin of consciousness is made evident by the process of “turning the light around,” described in The Secret of the Golden Flower, which has been identified as a practice of Buddhist meditation. As a consequence of the successful cultivation of the Self, individuation also entails a difference in the level of a person's consciousness, a difference that the Confucian Classic of Change, the I Ching, recommends that the person take into account. Finally, the consciousness produced by individuation, because it hovers between ego and Self, is often uncertain of its ground. This paradoxical development is beautifully conveyed by the Taoist philosopher Chuang-Tzu, whose famous dream of himself as a butterfly led him, upon waking, to question his true identity.