My Name Is Emeritus

Through the author's imagination we gain a glimpse of C. G. Jung as seen through the eyes of a neighbor who lives in Bollingen, near Jung's tower.     

My Home Is Over Jordan

The great African American tenor Roland Hayes, as well known in his day as Paul Robeson and Marian Anderson, both of whom he mentored, introduced the beauty and joy of spirituals to concert audiences in Europe and America. Sadly, he's been forgotten.

This article remembers his story and his charisma. Roland Hayes touched the author's life when she was a very young child, when her parents were faculty at Black Mountain College and her father invited Hayes to sing there. In the mid 1940s, in North Carolina, an integrated audience heard this son of freed slaves sing both the European repertoire of Schubert and Bach and the African-American folk tradition of spirituals.

Spirituals offer a religious attitude that intertwines African, Jewish, and Christian roots with the practical function of conveying secret messages about the way to freedom—a peculiarly American blend of soul that has much in it to sustain us in difficult times.

Roland Hayes made a profound impression on the author. She invokes his spirit in this article and learns much about herself and about him.     

I Am Not My Body,This Is Not My Body

This paper suggests that during severe and prolonged traumatic experiences such as trauma type II, one may develop disownership toward the entire body. In this situation one’s body becomes a pure object and as such an integral part of the hostile environment. This article applies Merleau-Ponty’s approach to perception in order to improve our understanding of this process.     

最有趣的是“她”在传教——老舍《柳屯的》梗概

20世纪50年代读《老舍短篇小说选》,印象比较深的是“月牙儿”,依稀记得“黑白李”和“断魂枪”。近日又读这部书,却对其中《柳屯的》一篇发生了兴趣。夏家在村里是数一数二的,他们有三百来亩地。夏老者和他的儿子夏廉都信教,对村里的公益事业是一毛不拔, “我们信教,不开发这个”。村里人对他家彼此敬而远之,夏家的财产越来越多。很有几个人,因为看夏家这样一帆风顺,也信了     

My Mug Is Valuable,But My Partner's Is Even More So: Economic Decisions for Close Others

In three experiments, we investigated how people make economic decisions for close others. Participants performed an imaginary valuation task for objects of theirs, a close other, and a stranger. Replicating the endowment effect, people valued their objects more than a stranger's. Of interest, participants valued a close other's objects more than their own. Further experiments showed that the inflated values for a close other's objects were not due to social desirability or task demands. These results convey the importance of considering for whom an economic decision is being made, as people respond differently for themselves, close others, and strangers.     

All Life Is a Circle: Poetry and the Search for My Native American Roots

In this personal essay, which includes five poems, the author uses poetry as a vehicle to recover, connect with, and explore her Native American ancestry. Her mother, who was one-quarter Wampanoag, was raised from age seven by a couple who taught her that Native American ancestry was something to hide. The poems are interwoven with the account of the author's struggle to retrieve a family story that has been intentionally suppressed. In the first poem, the author's connection to her Native American roots is reflected purely through her interest in and reverence for the earth and its creatures, but throughout the article, the connection becomes a progressively more specific bond with a particular ancestor and his tribe. As the author draws closer to identifying her Wampanoag great-grandfather through genealogical research and reaching out to Wampanoag tribes in Massachusetts, she also draws closer to his spirit, and she writes the final poem, “Wampanoag Clambake,” in his voice.     

Mother‐Stepfather Coparenting in Stepfamilies as Predictor of Child Adjustment

Coparenting between biological parents is a strong predictor of child adjustment. To date, however, little is known about the coparenting dynamics between parent and stepparent in stepfamilies. This study aimed at exploring the links between coparenting in the mother–stepfather dyad and child behavior in stepfamilies compared with the links between mother–father coparenting and child behavior in first‐marriage families. Two modes of coparenting were assessed: overt coparenting, that is, coparental behaviors in the presence of the child, and covert coparenting, that is, the way each parent speaks of the other parent to the child. The sample (N = 80) comprised 48 stepfamilies and 32 first‐marriage families with a child between 7 and 13 years old. Overt coparenting was assessed through direct observation in the standardized situation of the PicNic Game. Covert coparenting and child behavior were assessed through mother‐reported questionnaires. Results showed (a) more covert coparenting behaviors in first‐marriage families, (b) no differences in overt coparenting, (c) more child difficulties reported in stepfamilies, (d) less optimal overt coparenting being linked with more difficulties in children in both family structures, and (e) an interaction effect between family structure and coparenting, showing that overt coparenting is linked with child behavior mainly in stepfamilies.     

My Group's Fate Is My Fate: Identity-Fused Americans and Spaniards Link Personal Life Quality to Outcome of 2008 Elections

People differ in their reactions to the outcomes of their group. Whereas some may revel in victory and mourn in defeat, others may internalize victory but distance themselves from defeat. Here, we sought to relate these divergent reactions to two forms of alignment with groups–identity fusion and group identification. Investigations of the 2008 elections in the United States and Spain revealed that people who were “fused” with their political party internalized both victory and defeat, but highly identified persons internalized only victory. We discuss how these findings bear on the conceptual distinctions between identity fusion and group identification.     

"My Group Is Not Worthy of Me": Narcissism and Ethnocentrism

Ethnocentrism can be seen as an expression of narcissism at the group level. However, the relationship between ethnocentrism and narcissism has rarely been studied, and there is little agreement about what this relationship might be. Both have also been treated as simple, unidimensional constructs, whereas research indicates they are better viewed as complex and multidimensional. New research using multidimensional measures of both constructs was therefore conducted in a sample of 264 undergraduates. Narcissism, primarily its covert form, related positively to intergroup expressions of ethnocentrism, but negatively to intragroup expressions. In addition, both intergroup expressions of ethnocentrism and covert narcissism were related to disliking others. The findings suggest that intergroup expressions of ethnocentrism are based on personal self-aggrandizement, whereas intragroup expressions are based on personal self-transcendence. In addition, they suggest that narcissistic people have generally selfish and exploitative attitudes, even towards their own groups. They also emphasize the importance of investigating both ethnocentrism and narcissism as complex multidimensional constructs.     

Because She Wanted To

Carl Ginet has advanced an account of action explanation on which actions can be entirely uncaused and action explanations need not cite causal factors. Several objections have been raised against this view, and Ginet has recently defended the account. Here it is argued that Ginet’s defense fails to come to grips with the chief problems faced by his view.     

My Glorious Opportunity: How My Dementia Has Been a Gift

This article is a personal reflection on the experience of living with dementia. Jennifer Bute is a former family practitioner who has early-onset Alzheimer’s disease. The article presents some basic principles for living well with dementia and offers some deep and personal reflections on what it means, how it can be understood theologically, and how all of us together can help one another to live well with dementia.     

On My Becoming a Psychoanalyst

I describe my experience of becoming a psychoanalyst in Germany between 1997 and 2002. The article combines my personal criticism of certain aspects of institutionalized psychoanalysis and some established procedures within psychoanalytic training, which underline the need for more evaluation and more transparency within the institutes and associations.