睽而知其类,异而知其通——《周易》睽卦卦爻辞新释

睽卦卦义为睽而通,其卦辞与各爻爻辞亦皆围绕此义而展开。睽是睽乖之义,睽乖之所以能通,是因为本卦还有逊退之象义。卦辞之所以仅"小事吉",是因为逊退只能用于非原则性冲突,或者仅作为一种策略运用。初九爻:"丧马"是睽,"勿逐自复"是通;"见恶人"是睽,"无咎"是通。九二爻:臣仆遇主人,本应退避,但"遇主于巷",避无所避,是睽;因属情势所逼,自身无过,故"无咎",是通。六三爻:受刑者艰难赶车,是睽;因赶车很卖力,喻能洗心革面,终能获吉,是通。九四爻:睽孤无助,是睽;遇元夫得助,是通。六五爻:同宗之间有乖违之事,是悔,是睽;乖违之事消解,故同宗之人一起登上宗祠吃肉庆祝,是通。上九爻:求婚或娶亲队伍似寇盗,是睽;"往遇雨则吉",是通。     

Freud, Dora, and the maid: a study of countertransference

Early advances in psychoanalytic knowledge, profound though they were, were incomplete structures to be built upon, modified, and partially discarded. In addition to errors due to insufficient knowledge, Freud's difficulties with Dora stemmed from countertransference. Dora's transference included an identification with a governess/maid. Important oedipal role played by a nursemaid in Freud's life made him vulnerable to being left by Dora. The maid, Monika, "the prime originator" of Freud's neurosis, seduced him, chastised him, and taught him of hell. In his self-analysis she was associated with Freud's mother who left him when she gave birth to his sister. When he was two and a half years old, Monika was discharged and jailed for stealing. I suggest that Freud's attraction to Dora revealed itself in his libidinal imagery of the treatment and his premature sexual interpretations, the effects of which he misjudged. Defending against his attraction, he pushed her away from him, did not act to keep her in analysis or allow her to reenter analysis later. In addition, since Dora had left him as he must have felt his childhood nursemaid had, he reacted as if she were that maid. Hurt, saddened, and angered, he used reversal and deserted her, thus damping his feelings.     

Sex similarities and differences in preferences for short-term mates: what, whether, and why

Are there sex differences in criteria for sexual relationships? The answer depends on what question a researcher asks. Data suggest that, whereas the sexes differ in whether they will enter short-term sexual relationships, they are more similar in what they prioritize in partners for such relationships. However, additional data and context of other findings and theory suggest different underlying reasons. In Studies 1 and 2, men and women were given varying "mate budgets" to design short-term mates and were asked whether they would actually mate with constructed partners. Study 3 used a mate-screening paradigm. Whereas women have been found to prioritize status in long-term mates, they instead (like men) prioritize physical attractiveness much like an economic necessity in short-term mates. Both sexes also show evidence of favoring well-rounded long- and short-term mates when given the chance. In Studies 4 and 5, participants report reasons for having casual sex and what they find physically attractive. For women, results generally support a good genes account of short-term mating, as per strategic pluralism theory (S. W. Gangestad & J. A. Simpson, 2000). Discussion addresses broader theoretical implications for mate preference, and the link between method and theory in examining social decision processes.     

Female condition influences preferences for sexual dimorphism in faces of male humans (Homo sapiens)

In some species, female condition correlates positively with preferences for male secondary sexual traits. Women's preferences for sexually dimorphic characteristics in male faces (facial masculinity) have recently been reported to covary with self-reported attractiveness. As women's attractiveness has been proposed to signal reproductive condition, the findings in human (Homo sapiens) and other species may reflect similar processes. The current study investigated whether the covariation between condition and preferences for masculinity would generalize to 2 further measures of female attractiveness: other-rated facial attractiveness and waist-to-hip ratio (WHR). Women with high (unattractive) WHR and/or relatively low other-rated facial attractiveness preferred more "feminine" male faces when choosing faces for a long-term relationship than when choosing for a short-term relationship, possibly reflecting diverse tactics in female mate choice.     

Case vignette: premature surrender

Three commentaries are offered on the following case: George, age 57, is a previously healthy man who recently underwent surgery for removal of a low-grade malignant thymoma. At the time of admission to the hospital, George stressed to the staff that he had long ago signed a "living will," which he renewed immediately after he learned of his cancer diagnosis. At the time of surgery, the tumor was found to extend into his mediastinum; although it was removable, this required revision of part of the sternum and grafting of the vessels feeding the heart chambers. Because of the resultant tissue damage and neuronal hyperactivity, George experienced postoperative episodes of cardiac arrhythmia and bronchospasm. Unanimous medical opinion was that this situation was a temporary problem that would resolve itself as the tissues healed. Until that time, however, it will be difficult to wean him from ventilatory support. When his stay in the intensive care unit became prolonged, George and his family began to insist that his status be changed to "do not resuscitate" and reminded the staff about his longstanding living will. All of this is happening despite the fact that the patient and family seemingly comprehend that although the short-term interventions are invasive, there is a high probability of a successful outcome. George's cancer prognosis is excellent, and, although he may well have an episode of life-threatening arrhythmia, he is likely to respond to resuscitation interventions. Once the immediate postoperative period is over, his potential for a long and productive life with full capacities is excellent. Consider the following questions: (a) Should George's expressed wishes be respected, or should the staff take additional steps to help him survive the postoperative period, even if that means violating his stated wishes? and (b) What steps might the staff follow in sorting through this problem?     

SUICIDE: A PATIENT’S WISH TO KILL OFF “BAD” INTROJECTS AND THUS ACHIEVE REBIRTH*

Benedict came for treatment because he experienced severe self-deprecating feelings that tortured him. He felt commanded—by what he characterized as internal demons—to kill himself. When he did not do so, he felt humiliated for having been a coward. Simultaneously, he reckoned that if he died his demons would be killed off, but that he would arise brand new. Because Benedict had already “killed off” several earlier therapists, he needed someone who could feel his pain, but would neither die from his emotional storms, nor give up on him. With considerable mutual work, he began to identify with my dogged determination to both survive his fierce attacks and to locate the source of the introjected demons that viciously attacked him (and others). When his emotionally-driven storms finally ebbed, he combined forces with me and began the ordeal of overcoming his fears and relinquishing his delusional system.     

On the metaphysical presuppositions of Aristotle's Nicomachean Ethics

Conclusion In what precedes, I have argued that Aristotle does not, in his ethics, commit three metaphysical errors sometimes imputed to him: he does not define the good as a fact; he does not claim that human beings move by nature towards their telos; he does not claim, in the ergon argument, that human beings are fixed rather than versatile. Instead, I have shown, he does the opposite in each case: he argues that the good cannot be defined as a fact; he claims that human beings move towards their telos only if they have virtue and virtue is not by nature; he locates, in the human ergon, that which is responsible for human versatility. Finally, I have shown by example that the metaphysical commitments of Aristotle's account of human happiness are not as controversial as they seem.If all of this is true, then perhaps the disorder that has existed in ethics since the enlightenment has been misdiagnosed. Perhaps it is not due to an unhappy choice between end-neutral emotivism on the one hand and Aristotle's bad metaphysics on the other. Perhaps instead it is due, at least in part, to a too hasty rejection of Aristotle's ethics on the grounds of a rejection of his biology.     

Relationship between short-term sexual strategies and sexual jealousy

In a classic study, Buss, Larson, Westen, and Semmelroth reported that men were more distressed by the thought of a partner's sexual infidelity (sexual jealousy) and women were more distressed by the thought of a partner's emotional infidelity (emotional jealousy). Initially, Buss and his associates explained these results by suggesting that men are concerned about uncertainty of paternity, that is, the possibility of raising another man's child while believing the child is their own. However, later they explained the results in terms of men's preference for short-term sexual strategies. The purpose of this research was to test the explanation of short-term sexual strategies. Men and women subjects were instructed to imagine themselves in a relationship which was either short-term (primarily sexual) or long-term (involving commitment) and then respond to Buss's jealousy items. It was hypothesized that, when both men and women imagined a short-term relationship, they would be more threatened by a partner's sexual infidelity, and, when they imagined a long-term relationship, they would be more threatened by a partner's emotional infidelity. Support was found for this hypothesis.     

Socratic Persuasion in the Crito

Socrates does not use the Laws' Speech in the Crito principally to persuade Crito to accept his coming execution. It is used instead to persuade Crito to examine and work on his inadequate view of justice. Crito's view of justice fails to coordinate one's duties to friends and those to the law. The Laws' Speech accomplishes this persuasive goal by accompanying Crito’s earlier speech. Both start from the same view of justice, one that Crito accepts, but reach opposing conclusions. Crito cannot judge between the two appealing speeches. His understanding of justice is too confused for him to decide well how to help Socrates. His need to explain what happened the morning he visited Socrates will prompt him and others to examine this indeterminate view of justice. Socrates foregoes direct refutation because Crito will not abide that usual way of interrogation. Engaging in short question-and-answer conversation is not the only way to bring a person to aporia and the intention to examine oneself. Socrates does not here undermine his assertions in the Apology about his ignorance, lack of interest in teaching, constant philosophizing, and his belief that what he does is question, examine, and test those he talks to.     

More than just a pretty face and a hot body: multiple cues in mate-choice

Mate preferences have been well studied in social and evolutionary psychology. In two studies (N = 490), using two different measurement techniques, we examined mate preferences for the body and the face in the context of other traits. Results replicated prior research on mate preferences across the sex of the participant and mating duration but clarified the nature of preferences for physical attractiveness. Generally, physical attractiveness was a necessity in short-term mating and for men and traits like kindness were a necessity in long-term mating and for women. Men wanted a short-term mate who had a good body, likely because that body advertises fertility whereas both sexes wanted a mate with a nice face for a long-term mate, which is likely because the face is a cue based on structural properties related to health. Sex and mating-duration differences on preferences for attractive faces and bodies were robust to differences in measurement technique.     

The body and sublimation in a violent male offender

A case study of a violent young man called Stan is presented to understand the nature and function of his violence as he negotiated his way through anxieties about heterosexuality and passivity stimulated by his adolescence. Stan’s early history and the clinical material are used to illustrate Armando Ferrari’s concept of the Concrete Original Object. As his psychotherapy progressed he utilised his talent for drawing to sublimate his violent activity into violent images, which, in turn, enabled him to reflect on his anxieties. Stan’s violence subsided and he was able to engage in a vocation and develop a long-term relationship with a woman.     

Perplexity and Mystery

In this paper I comment on Gareth B. Matthews's "The Socratic Augustine" and Peter King's "Augustine on the Impossibility of Teaching." Matthews's paper adduces several instances of Augustine's apparent willingness to accept Socratic perplexity in some philosophical matters. Matthews suggests that these cases are compatible with Augustine's dogmatism because Augustine presupposes that the phenomena in question, although perplexing, are actual. I suggest instead that Augustine can be viewed as taking a neutral stance toward many of his examples, because they arise in areas of philosophical inquiry where it is not important to the tenets of his faith that he hold the right opinion. King defends the Augustinian thesis that teaching, construed as the causal transmission of knowledge from teacher to learner, is, if not impossible, at least mysterious. I suggest that much of the alleged mystery may rest on a confusion between epistemological dependency and metaphysical dependency.     

Power and control in the male antisocial personality

In this article, “cognitive analysis” and interviews are used to identify specific irrational processes and beliefs which underlie the behavioral patterns defining antisocial personality disorder. The antisocial often acts aggressively without overt anger, emotional distress or provocation. It is hypothesized that he is compelled to antisocial behavior by the belief that he can and must obtain power and control over others. When others conform to his desires due to his intimidation and aggression, then the antisocial believes that he can control them. Oppositional behavior occurs when the antisocial believes that those in authority will control him if he follows their orders. Antisocials are empowered when they are taught the ABC's of emotions and understand that they can only control their own thoughts, feelings and behaviors. Oppositional behavior is also curtailed because they learn that no one can control them. The REBT therapist can be most effective with antisocial clients by confronting the irrational processes and beliefs that lead to antisocial behavior and by encouraging them to take responsibility for their own emotional and behavioral choices.     

Testing two classes of theories about group induced shifts in individual choice

One class of theories explains group induced shifts in individual choice in terms of interpersonal comparison process. By comparing himself with others a member finds out that his position is uncomfortably discrepant, e.g., he is overly cautious or overly risky. Knowledge of this discrepancy presumably is necessary and sufficient to induce him to change his initial choice. Another class of theories holds that merely knowing one is different from others is unimportant. Shifts in choice occur because during discussion a member is exposed to persuasive arguments which prior to discussion were not available to him. Two experiments were conducted, the results of which give considerable support to persuasive-argument theories and none to those based on interpersonal comparison: When a member did not know whether others were arguing for their own position or were forced to support a position contrary to the one they had originally chosen, and the former in fact was the case, typical shifts in choice were obtained. However, if a member had to argue for a position contrary to the one he had initially chosen (and thus he would not be able to muster highly persuasive arguments) typical shifts did not occur, even though another's initial choice could be accurately inferred.     

What makes revenge sweet: Seeing the offender suffer or delivering a message?

The present article investigates the conditions under which vengeful episodes are satisfactory for the victim/avenger. Two hypotheses are tested simultaneously: (1) victims are satisfied if they see the offender suffer, even if this suffering was imposed by fate (“comparative suffering” hypothesis) and (2) victims are satisfied if the offender signals that he understands why revenge was imposed upon him (“understanding” hypothesis). A laboratory experiment is described in which the source of the offender’s suffering (revenge vs. fate) and the offender’s understanding for the cause of his suffering were varied. As an implicit measure of goal fulfillment, participants completed a lexical decision task that measured the relative accessibility of aggression-related words (compared to non-aggressive words). The results corroborate the understanding hypothesis: Participants showed higher levels of implicit goal fulfillment if they decided to take revenge and if the offender signaled understanding for the vengeful response. The findings are discussed with regard to the question what people hope to achieve when they take revenge.     

Privacy as a value and as a right

Conclusions Knowledge of others, then, has value; so does immunity from being known. The ability to extend one's knowledge has value; so does the ability to limit other's knowledge of oneself. I have claimed that no interest can count as a right unless it clearly outweighs opposing interests whose presence is logically entailed. I see no way to establish that my interest in not being known, simply as such, outweighs your desire to know about me. I acknowledge the intuitive attractiveness of such a position; but my earlier discussion concluded that the value of privacy is ease, and the value of knowledge is understanding - and it's not obvious that either outweighs the other. Nor is it obvious that the freedom and autonomy which result from the power to limit what others know is more significant than the freedom and autonomy which result from the power to extend one's knowledge. I believe the intuitive attractiveness of the belief that privacy values outweigh knowledge values lies in the entirely correct belief that a society without any privacy would be unpleasant. But a society without mutual knowledge would be impossible.I conclude therefore that there is no right to privacy nor to control over it. Nevertheless, each of these things is a good, and a good made possible (given the presence of other people) by social structures. A desirable society will provide both privacy and control over privacy to some extent. Nothing in my analysis helps determine what the proper extent is, nor what areas of life particularly deserve protection. Those who would argue that privacy and control over it are entailed by respect for persons should, I think, choose instead some particular areas central to being a person, to counting as a person, and then show how one is less likely to exercise one's capacities there fully without privacy or without control over it. Although Gerstein's attempt fails because he inaccurately defines intimacy as a kind of absorption and incorrectly opposes absorption with publicity, I think it is the kind of attempt which must be made. Furthermore, he has probably chosen the right area of life - if anything has a special claim to privacy it is probably the union between people who care for one another. The value of being together alone may be more significant than the value of being alone, if only because words and actions are public while thoughts are not. But I will not try to develop that argument here.In any case both privacy and control over it are social goods; on egalitarian grounds they should, ceteris paribus, be equally available to everyone. This helps explain the dehumanizing effect of institutions which provide no privacy at all- prisons and some mental institutions. It is not so much that the inmates are totally known; it is rather that those who know them are not so fully known by them; further, that the staff has a great deal of control over what they disclose of themselves, and the inmates very little. The asymmetry of knowledge in those institutions is one aspect of the asymmetry of power; the completely powerless are likely to feel dehumanized.My analysis also helps account for the wrongness of covert observation. It is not simply that the observer violates the wishes of the observed, for the question is whose wishes trump. The observer is violating the justified expectations of the observed: expectations supported by weighty social conventions. These have more moral weight than simple desires do. The peeping torn is violating a convention which structures the distribution of knowledge, a convention from which he benefits. Without it his own activities might well be impossible. He might be more easily caught; or his victim, less trusting, might choose houses without windows. More deeply, the thrill of what he is doing depends on the existence of the convention. Even morally permissible excitement - the suggestiveness of some clothing- would disappear without conventions about nudity. Presumably, too, there are elements of his own personal life for which he values his privacy. He is on grounds of justice obligated to observe the rule which makes his benefits possible.(Some claims to privacy result from personal predilections, rather than from convention. Parent describes a person who is extremely sensitive about being short, for instance, and does not want his exact height to be common knowledge. The grounds for these claims are obviously different from those I've been discussing. The grounds are the moral obligation not to cause needless pain, or, if the information was given in confidence, to keep one's promises.)Although there is no right to privacy or to control over it as such, there is a right to equality of consideration and to a just distribution of benefits and burdens. To put it another way: there is no natural human right to privacy or to control over it; but a good society will provide some of each, and justice requires that the rules of a good society be observed.

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The development of Lewis Henry Morgan's evolutionism

Lewis Henry Morgan never used the term evolution in any of his major sociological works. If he may be labeled an evolutionist, the specificity of his views must be taken into account. The main "evolutionist" issue that concerned him was that of the unity or diversity of the human species. This was an urgent political and theological issue in the America of his day, and it impinged also on research on the American Indians. Morgan's first major study was designed to demonstrate the unity of origin of the American aborigines and their "Asian" origins. His methods were derived from the tradition of Indo-European philology. It was virtually as an afterthought that he added a social evolutionary component to what he conceived of as an exercise in philology. Later he came under the direct influence of the English evolutionists, and this was crucial for the conception of Ancient Society.     

Emotional crises of those facing the draft

Summary While emotional responses will vary among young men, for many of them the draft constitutes some kind of crisis. Although it may be very difficult, most young men will be able to cope with the complicating factors of the draft and will take it in stride along with other disturbing events in the normal course of life. A young man may be able to cope with his feelings resulting from the draft in ways akin to his coping with similar situations. However, if the threat is too intense, and if there is not sufficient time to mobilize his usual coping mechanisms, the young man will be thrown into a state of crisis. In view of the nature of the developmental process, a young man between the ages of 18 and 22 has rarely developed an adequate sense of identity. Hence, he may be especially vulnerable to the emotional threat of the draft because of the very nature of the process of personality development.In such a crisis he will need someone to help him cope with the new situation. There are some guidelines which should help the counselee to mobilize his own emotional resources to cope constructively with the crisis. A pastoral counselor may help such a person to honestly face his fears and conflicts, and to face them gradually. Increasing his knowledge about the available possibilities in a particular situation will help him to increase his power to cope with the crisis. Being enabled to face his negative feelings with a sense of responsibility, he will be enabled to accept himself in terms of the situation in which he finds himself. Discovering significant other persons as supportive may give him the necessary time and support to enable him to develop a means of coping with the situation which he faces.