析心理学中"自我"概念的三个层面

“自我”概念是心理学研究的基石,但目前这一概念在心理学中的使用相当混乱。本文是对心理学中现存“自我”概念的清理,以期促进心理学有关自我问题的讨论秩序化、结构化。文中将“自我”概念区分为人性、人格和自我意识三个层面。     

"Cultural fit": individual and societal discrepancies in values, beliefs, and subjective well-being

The author examined the relationship between cultural values, beliefs, and subjective well-being (SWB) in the context of the "cultural fit" proposition with 3 diverse Chinese samples from Taiwan and Mainland China (N = 581). The author found that beliefs regarding the independent self, the interdependent self, active control, and relationship harmony as forming individual-level culture were consistently related to SWB. Furthermore, the author found that the magnitude of cultural fit was associated with SWB for certain groups of the Chinese people. It is most interesting that the direction of cultural fit regarding independent self was also important for SWB. Specifically, people who endorsed higher independent self but expected lower societal endorsement of such views were better off in SWB than those of the opposite combination.     

探寻中国人的多重互依自我：理论、挑战与整合

为了全面理解中国人的互依自我内涵,整理相关文献后,发现主要有华人本土与跨文化两种研究取向及相关的多种典型理论,如差序格局理论、华人四元自我理论、道德自我理论、三重自我理论和文化会聚自我理论。这些理论适合解释不同类型的互依自我,并面临各自的挑战。在意义维持模型下对这些理论及互依自我类型进行了整理,发现中国人的互依自我是多层次的、动态的。     

"I-I" AND "I-ME": TRANSPOSING BUBER's INTERPERSONAL ATTITUDES TO THE INTRAPERSONAL PLANE

Hermans' polyphonic model of the self proposes that dialogical relationships can be established between multiple I-positions1 (e.g., Hermans, 2001a). There have been few attempts, however, to explicitly characterize the forms that these intrapersonal relationships may take. Drawing on Buber's (1958) distinction between the "I-Thou" and "I-It" attitude, it is proposed that intrapersonal relationships can take one of two forms: an "I-I" form, in which one I-position encounters and confirms another I-position in its uniqueness and wholeness; and an "I-Me" form, in which one I-position experiences another I-position in a detached and objectifying way. This article argues that this I-Me form of intrapersonal relating is associated with psychological distress, and that this is so for a number of reasons: Most notably, because an individual who objectifies and subjugates certain I-position cannot reconnect with more central I-positions when dominance reversal (Hermans, 2001a) takes place. On this basis, it is suggested that a key role of the therapeutic process is to help clients become more able to experience moments of I-I intrapersonal encounter, and it is argued that this requires the therapist to confirm the client both as a whole and in terms of each of his or her different voices.     

Detrimental therapist-client relationships--beyond thinking of "dual" or "multiple" roles: reflections on the 2001 AAMFT Code of Ethics

This article presents reflections on and a critique of the recent revision of the AAMFT Code of Ethics on the multiple relationship ethical standard. A brief historical overview of terminology and the debate surrounding "dual" and "multiple" relationship ethical rules in marriage and family therapy is provided. The term "exploitation" is also delimited. Ethical principles and a set of standards addressing "detrimental" versus "potentially beneficial" interactions are introduced, deriving from works in other mental health professions. The article recommends: (a) the terms "dual" and "multiple" relationships should be abandoned; (b) the ethical principles underlying the AAMFT Code of Ethics need to be examined; and (c) the debate on the topic of detrimental therapist-client interactions in marriage and family therapy needs to be revisited, especially in light of a "positive ethics."     

"La manie d'ecrire": psychology, auto-observation, and case history

This essay examines the modern psychiatric case study as a scientific method and as a genre of writing about the self. As psychological discourse became a privileged language of selfhood at the fin de siècle, the penultimate signifier of the self came to be found in the realm of sexuality, in the particular contours of an individual's sexual desire. The investigative tool used to uncover these secrets of identity was the case history. This article concerns an influential project of sexual research based on "auto-observations"-autobiographical patient narratives-conducted by Dr. Georges Saint-Paul, who published under the inverted pseudonym "Laupts." The article focuses on the central autobiography of his collection, the "roman d'un inverti," and related sexological literature to suggest how this emphasis on patient stories in psychiatric writing engendered new narrative possibilities for doctors and patients alike. Putting patient stories at the center of psychiatric investigation created a new relationship between patient and doctor, observation and diagnosis, subject and discourse. The tools of psychological observation simultaneously placed a subject's confession more firmly at the center of the investigation and made it more open to interpretation by nonspecialists. Rather than simply confirming the authority of the trained observer, the story of Laupts's enquête suggests that the method actually authorized inquiry by others.     

Schizoid phenomena,psychobiology, and psychiatric paradigms: A proposed integrative model

The history and theoretical basis of schizoid phenomena, as described by the British Object-Relations theorists, are explored as a necessary philosophic paradigm to augment the biomedical model currently dominant in Western psychiatry. A modular model of the mind that includes the notion of multiple selves, is presented. A shift in paradigms from the nineteenth century, mechanistic concept of ego, to the quantum model of the self, is seen as being more in line with contemporary science. Examples are provided from metapsychology, neurobiological brain studies, quantum mechanics and contemporary philosophy. Two clinical vignettes are presented as an illustration of the need for a philosophical framework in which to understand psychological phenomena.     

Voices,Boxes, and Sources of Messages

Can adults be induced to use social rules distinguishing “self” and “other” to respond to the behaviors of technologies? In a 2×2×2 between-subjects laboratory experiment involving the use of multiple computers with voice output, 88 computer-literate college students used a computer for tutoring and a different computer for testing. The performance of the tutoring session was either praised or criticized (Manipulation 1) in the same voice as the tutoring session or a distinct voice (Manipulation 2) via the computer (box) that performed the tutoring or a distinct computer (box; Manipulation 3). Respondents were shown to use voices but not boxes to distinguish “self” from “other” behavior in applying the social rules “Performance evaluations from others are more accurate than are performance evaluations of self,”“Praise from others is friendlier than praise from self,” and “Criticism from self is friendlier than is criticism from others,” to evaluate the tutoring and evaluation session.     

Difference and Repetition in <Emphasis Type="Italic">Both Sitting Duet</Emphasis>

In this paper I identify and explore resonances between a contemporary dance piece – Jonathan Burrowss and Matteo Fargions Both Sitting Duet (2003) – and some theories from Gilles Deleuzes Difference and Repetition (1994). The duet consists of rhythmic, repetitive patterns of mainly hand movements performed by two men, for the most part, sitting on chairs. My argument, with Deleuze, is that the repetitions in the dance are productive rather than reductive. They are never repetitions of the same. The ways in which the hand patterns are played with constitute the multiple differences and repetitions we witness. I discuss these in relation to Deleuzes theories of repetition, specifically the ways in which repetition differs from resemblance avoiding the limitations of notions of origin and representation. I argue that, because of these differences which are bound up in the affective qualities of the duet that characterise the distinctive relationship between the two performers, the work, like Deleuzes theories, is transgressive with potential for change. I demonstrate this through its resonances with Deleuzes notions of simulacra and importantly his discussion of the Other. In the process, I aim to show how dance and philosophy can open up something of each other and, in this instance, suggest ways of thinking encounters otherwise. My aim is to foreground the transgressive potential of the extended repetition of the dance for making differences that matter between self and other.     

中国人三重自我建构加工中的相对优先性:来自ERP的证据

借助事件相关电位技术,采用启动范式的变式探讨了中国人三重自我建构的加工特点。结果发现,具体哪种自我建构占据加工优势取决于具体的加工阶段:早期加工阶段集体自我占加工优势;晚期加工阶段个体自我占加工优势;而在N2成分上,三种自我建构加工优势相当。该结果在一定程度上支持了情境性假设,拓展了三重自我建构理论的研究,为该领域的理论争论提供了新的认知神经科学证据。     

"Good enough stories": helping couples invest in one another's growth

This article utilizes key constructs of the narrative metaphor: that stories organize, structure, and give meaning to events in our lives. When stories are used as a way to understand the lives of couples, they have the potential for enhancing individual and relational growth. It is proposed that knowing both our own and our partner's story and development goals increases the likelihood of making an investment in self/other and relational growth. It is further suggested that helping couples develop narratives with a sense of "We" promotes a more generative perspective. These ideas were developed in a small qualitative pilot study with long-married, middle-class, heterosexual couples, which suggested that the synthesis of each partner's life story into a couple story promoted individual and relational development. Implications for therapeutic work with couples are presented as well as specific recommendations for ways to utilize the life story approach as an aspect of treatment. It is intended to assist clinicians and teachers in translating narrative ideas into therapeutic work with couples.     

Imposture, inauthenticity, and feeling fraudulent

This paper deals with imposturous tendencies as ubiquitous and heterogeneous. They may enter into neurotic conflict and compromise, and also reflect an ego function disturbance involving multiple, shifting identities and subsequent problems in the subjective sense of reality of the self and objects. Imposture in a person undergoing analysis is, however, not only a function of individual character and psychopathology; it is also a function of certain inevitable requirements of the analytic situation which constitute a "pull" for its emergence. Vulnerable individuals will respond to this pull in revealing ways. Three case summaries illustrate the spectrum of imposturous tendencies.     

Reframing emotion in education through lenses of <Emphasis Type="Italic">parrhesia</Emphasis> and <Emphasis Type="Italic">care of the self</Emphasis>

In this article, we critique two theoretical positions that analyze the place of emotions in education: the psychological strand and the cultural feminist strand. First of all, it is shown how a social control of emotions in education is reflected in the combination of psychological and cultural feminist discourses that function to govern one’s self effectively and efficiently. These discourses perpetuate an assumed divide between the rational and the emotional, and reinforce the existing power hierarchies and the status quo of stereotypes about the role of emotion in education. Then we use the Foucauldian notions of parrhesia and care of the self to suggest alternative ways of thinking about emotions in education. Instead of campaigning for one side or the other of the rational/emotional divide, we suggest that it may be more interesting and fruitful to examine the particular ways discourses of emotion in education construct their own brand of parrhesia.

H. Richard Niebuhr's Reading of George Herbert Mead: Correcting,Completing, and Looking Ahead

In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self‐constitutive through Mead's I/me distinction, I demonstrate Niebuhr's deep yet unacknowledged agreement with Mead: the self is constituted by its participation in multiple communities, but responds to them creatively by enduring the moral perplexity of competing communal claims. I conclude by initiating a constructive account of conscience that follows from this agreement. Conscience is more ecological than dialogical because it regards our creative participation in multiple ecologies of social roles oriented by patterns of responsive relations.     

Ethical Reasoning And The Embodied,Socially Situated Subject

My discussion is concerned with how symbolic power constitutively structures our very identities in relation to one another and at the bodily level of lived experience. Although many accounts of the self and of subjectivity as socially situated have difficulties in their explanations of agency, Zaners work suggests a basis upon which the selfs independence from others can be understood. His phenomenology of embodied subjectivity explains how the emerging self presupposes presence with others. At the same time, however, co-presence also reveals the selfs distinct perspective and capacity for circumstantial possibilizing, that is to say, actualizing another possible than the actual. My aim is to examine critically the intersections between Zaners phenomenology and other theoretical accounts of the socially situated self. I also show how Zaners work contributes to these discussions a way of understanding the possibility of agency that is rooted in embodied experience.     

Modularity and the social mind: are psychologists too self-ish?

A modular view of the mind implies that there is no unitary "self" and that the mind consists of a set of informationally encapsulated systems, many of which have functions associated with navigating an inherently ambiguous and competitive social world. It is proposed that there are a set of cognitive mechanisms--a social cognitive interface (SCI)--designed for strategic manipulation of others' representations of one's traits, abilities, and prospects. Although constrained by plausibility, these mechanisms are not necessarily designed to maximize accuracy or to maintain consistency with other encapsulated representational systems. The modular view provides a useful framework for talking about multiple phenomena previously discussed under the rubric of the self.     

"I feel more connected to the physically ideal mini me than the mirror-image mini me": theoretical implications of the "malleable self" for speculations on the effects of avatar creation on avatar-self connection in Wii

What are the impacts of creating an avatar replicating the actual self versus an avatar projecting the ideal self on game players' avatar-self connection? This study leveraged an avatar-creating game (Mii Channel) within a video-game console (Wii) in a controlled, randomized study. The results of a two-group comparison (actual self-priming vs. ideal self-priming) between-subjects study (N?=?76) demonstrated the significant main effect of self-priming via avatar (Mii) creation on avatar-self connection. Game players who were primed to create a Mii reflecting the ideal self felt greater avatar-self connection than those primed to create a replica Mii mirroring the actual self. Theoretical values and implications for a burgeoning body of research on the "malleable self" and the multidimensionality of the self-concept in avatar-based interactive media are discussed.     

Alzheimer disease and the "then" self

The authority of the intact self over the future severely demented self is based on notions of integrity and precedent autonomy. Despite criticism of this authority, the principle of precedent autonomy in the care of people with Alzheimer disease or other progressive and irreversible dementias retains its moral significance.     

"Lesbians, gay men, and their parents": a critique of LaSala and the prevailing clinical "wisdom"

This article challenges the popular assumption that coming out to family of origin is important for lesbians and gay men's mental health and couple relationships. First, I present theory emphasizing the unique position of lesbians/gays in families of origin and the significance of "families of choice." Second, I review the quantitative research on social support received by lesbians/gays from family of origin, friends, and other social network sources. Third, I demonstrate how the dominant clinical opinion about coming out to family is based on an unwarranted use of theory developed for heterosexuals and on overgeneralization of findings from studies of white, upper-middle-class, North American lesbians/gays. Fourth, I propose five determinants of lesbian/gay persons' decisions to come out to family-of-origin members. Fifth, I argue that such decisions are constrained by "realistic" costs/benefits in various sociocultural niches rather than being a simple function of individuals' levels of differentiation. Lastly, I offer an expanded contextual stance for the family therapist working with lesbian/gay clients.