Genetic Counseling Practices in Germany: A Comparison Between East German and West German Geneticists

As part of an international study of ethics and genetics, we present a comparison between survey responses of 43 East German and 212 West German geneticists to anonymous questionnaires. Both groups indicated that the experience of the Third Reich has impacted the genetics profession in Germany today. East German geneticists reported more directive counseling practices after prenatal diagnosis for 10 of 26 conditions than those from West Germany. When asked to give their personal opinions about pregnancy termination, East Germans were more accepting of abortion than their West German colleagues for 7 of 24 fetal indications. In addition, there were significant differences between the two sample groups for 8 questions on the perception of disability and society. Discussions with German geneticists suggest that, while both groups were affected by Germany's experience of Nazism, different abortion laws, political systems, and ideas about the doctor-patient relationship in former East and West Germany may account for discrepancies in reported genetic counseling practices and in attitudes toward abortion and disability.     

Freedom: East and West

This paper explains some of the uses of the word ‘freedom’ in Western as well as in Indian philosophy. Regarding the psychological concept of freedom or free will, this paper focuses on the distinction between fatalism, determinism, types of compatibilism, and libertarianism. Indian philosophers, by and large, are compatibilists, although some minor systems, such as Śākta Āgama, favor a type of libertarianism. From the Indian perspective the form of life of human beings has also been mentioned in the discussion of free will. Regarding metaphysical freedom, I discuss the views of the Bhagavad Gītā and Swami Vivekananda in Sect. III. K.C. Bhattacharyya, a neo-Advaita Vedāntin, has discussed degrees of freedom of the subject at several levels. According to him, spiritual progress lies in the progressive realization of the freedom of the subject. I compare his view with the classical Advaita concept of freedom. I have also addressed the question of whether freedom from suffering can be realized at social and global levels. In this context I have mentioned some of the interpretations of the great saying ‘I am Brahman,’ and how freedom can be realized at the global level by using the Advaita concept of ‘oneness.’     

East of West,West of East: a matter of global and local identity

Research is a very personal matter. On the basis of experiences in different countries with researchers from different cultures over many years, some observations will be described. The conceptual frame of this attempt is to look for anthropological universals and cultural specifics. Much can be learned from spatial representations in the arts. Whereas in the West since Renaissance time the central perspective has become dominant in visual art, in Eastern landscape paintings the “floating view” is typical. The claim that the central perspective corresponds to geometric laws and matches how we see the world is misleading for at least two reasons: It violates mechanisms of size constancy, and the visual world is spatially reduced in pictures to the perifoveal region only. Research on spatial attention has disclosed two different attentional systems being responsible either for near-fovea vision or for the far periphery. This fundamental principle as a global characteristic of visual processing is neglected in Western art. In Eastern art with a floating view geometric laws are violated, and different potential perspectives are integrated within a holistic pattern. The semantics of what shall be expressed becomes important irrespective of physical parameters. The latter may also create the unique phenomenon of becoming subjectively part of the picture confirming personal identity. Cultural specifics like in the arts (what one might expect) can surprisingly also be observed in theoretical considerations about visual processing. Whereas in the tradition of Western science visual percepts are built up with local elements like feature detectors, in an important Chinese theory global topological features are analyzed first. An important task of the brain is to create the identity of a percept on the basis of spatially and temporally distributed neural activities. It is, thus, an important theoretical question how to deal with the challenge to create and maintain the identity of a percept for some time. It is suggested that one should leave behind a monocausal reasoning for such explanations but adopt for analytical strategies the concept of complementarity as a generative principle.     

When East meets West: a longitudinal examination of the relationship between group relative deprivation and intergroup contact in reunified Germany

Intergroup contact and group relative deprivation have both been shown to play a key role in the understanding of intergroup relations. Nevertheless, we know little about their causal relationship. In order to shed some light on the directionality and causality of the relationship between intergroup contact and group relative deprivation, we analysed responses by East and West Germans from k= 97 different cities, collected 6 (N(T)(1) = 1,001), 8 (N(T)(2) = 747), and 10 years (N(T)(3) = 565) after reunification. Multi-level cross-lagged analyses showed that group relative deprivation at T1 led to more (rather than less) intergroup contact between East and West Germans 2 years as well as 4 years later. We found no evidence for the reverse causal relationship, or moderation by group membership. Furthermore, admiration mediated the positive effect of relative deprivation on intergroup contact for both East and West Germans. This intriguing finding suggests that intergroup contact may be used as a proactive identity management strategy by members of both minority and majority groups.     

How children remember neutral and emotional pictures: boundary extension in children's scene memories

Boundary extension is the tendency to remember more of a scene than was actually shown. The dominant interpretation of this memory illusion is that it originates from schemata that people construct when viewing a scene. Evidence of boundary extension has been obtained primarily with adult participants who remember neutral pictures. The current study addressed the developmental stability of this phenomenon. Therefore, we investigated whether children aged 10-12 years display boundary extension for neutral pictures. Moreover, we examined emotional scene memory. Eighty-seven children drew pictures from memory after they had seen either neutral or emotional pictures. Both their neutral and emotional drawings revealed boundary extension. Apparently, the schema construction that underlies boundary extension is a robust and ubiquitous process.     

东方和西方：“深刻”之概念

本文将对一个哲学家极少谈及但不失为哲学敏感话题的概念进行一番梳理,以此促进吾侪对其之理解.我试图证明的是,理解这一概念可以借助比较研究的方法.     

Athletic Virtue: Between East and West

Despite the rich philosophical heritage of the East, the connection between athletics and education for character or virtue is more commonly associated with the West. Classical Eastern philosophy does focus on virtue, but it seems to exclude sport as a means of cultivation since the Confucian is uninterested in victory and the Daoist seeks passivity and avoids contention. A closer look reveals, however, that Eastern conceptions of virtue have much in common with those of Ancient Greece so often linked to sport. Combining research in the history and philosophy of sport with analysis of such texts such as the Analects of Kongzi (Confucius), Laozi's Daodejing, Plato's Republic and Epictetus's Handbook, this paper argues that the enlightened practice of sport has the potential to cultivate qualities common both to de and aretē. The fact that sport was linked to virtue in Ancient Greece but not Ancient China derives from different ideas about social prestige more than different conceptions of ethical education. Indeed, the enlightened practice of modern sport may develop a more universal kind of virtue; thereby providing common ground upon which to heal the East-West split in a way characterised by mutual respect and emphasising our common humanity.     

Panentheisms East and West

In the West panentheism is known as the view that the world is contained within the divine, though God is also more than the world. I trace the history of this school of philosophy in both Eastern and Western traditions. Although the term is not widely known, the position in fact draws together a broad range of important positions in 20th and 21st century metaphysics, theology, and philosophy of religion. I conclude with some reflections on the practical importance of this position.     

Where East meets West: in the house of individuation

The psychological process of individuation as experienced in Jungian work may lead to states of consciousness that resemble advanced spiritual developments across religious traditions and cultures. This is where Westerners may reach a common ground with the East. In the essentials and with respect to the final goal there is little difference among the many ways to the self, even if the cultural features in the landscape are disparate. In late stage Jungian analysis and individuation and in what Erich Neumann calls ‘centroversion’, the personal and the impersonal aspects of the personality accumulate around the ego‐self axis to form a composite identity. In this complex structure the ego does not vanish but is joined to the impersonal archetypal levels of the psyche and identity thus becomes at once individual and archetypal. This is the third stage of conjunction as described by Jung in Mysterium Coniunctionis and it is identical to the type of consciousness depicted in the final scenes of Zen Buddhism's Ten Ox‐Herding Pictures.     

The (in)ability to mourn in East and West Germany. What mourning could mean]

Together, the fall of the Berlin Wall, the reunification of Germany and the public reactions to the war in the Gulf form a syndrome that poses anew the question of the specifically German "ability to mourn". On the one hand, the author registers a continuing rejection of the onerous task of facing up to the reality of the past via recollection and mourning. On the other, she sees indications both on the individual and collective level that this rejection is beginning to crumble, thus encouraging the emergence of attitudes that challenge the validity of German "ideals" to an increasing extent.     

Psychiatric-psychosocial activities in West Germany: old and new responsibilities

Through the Federal German Government's incentives (1976-1985) brought about considerable experience with community based psychiatric services many desideratas and shortcomings stood the reformist efforts: above all, the needs of long term patients remained unmet. At the same time a necessary integration into communities' everyday life culture still is out of reach. The author stresses the biases of the natural-science-medical paradigm when confronted with the demands of social psychiatry. The author suggests some organizational measures to help community related services on their ways.     

Sexism in Research:

No abstract available for this article.