‘I am of Popper’, ‘I am of Asante’: The Polemics of Scholarship in South Africa

Studies in Philosophy and Education - In this article, I examine the state of knowledge construction within the South African academe. This, I do by looking at how issues of epistemology and...     

Who do you think I think I am? Accuracy in perceptions of others’ self-esteem

This study was conducted to assess the accuracy of perceptions of others’ self-esteem and to examine the potential moderating variables of target gender, perceiver gender, and degree of acquaintance. Degree of acquaintance was the only hypothesized moderator reliably related to accuracy. An overall tendency to overestimate targets’ self-esteem was evinced, but was not related to any of the hypothesized moderators. The data suggested that perceivers are influenced by a false consensus effect when estimating others’ level of self-esteem, independent of their degree of acquaintance with targets. Implications of the findings and directions for future investigation are discussed.     

When do I ponder? The role of elaboration in counterfactual thinking

The counterfactual thought such as “If only I had…” has a powerful impact on people's subsequent behavioral intentions. The literature has documented what may happen with CFT. But little has been done to investigate how CFT produces these effects. In this research, three studies provided evidence to show that elaboration rather than priming is the mechanism for CFT to have an effect on behavioral intentions; and the factors such as argument strength, outcome severity, and goal valence may interfere with such counterfactual effects. These theoretical contributions to the CFT literature offer important managerial implications and help marketers determine optimal persuasion strategies to influence consumers' information processing style.     

The Sayings of Jesus in Family Guy: A Pastoral Reading of “I Dream of Jesus”

This essay offers a pastoral reading of an episode of the cartoon Family Guy. The episode is titled ??I Dream of Jesus.?? In doing so, I explore six sayings of Jesus in this episode, and I identify nine theological themes that are raised by these sayings. On the basis of this pastoral reading of ??I Dream of Jesus,?? I argue that Family Guy can be used as a source for theological reflection, and I suggest, in closing, that the show might be a practical way for combating biblical and theological illiteracy among youth and young adults. This article also contains a table that can be useful for creating Sunday School or youth group lessons based on this episode. It is worth pointing out that this essay was written for the ??Group for New Directions in Pastoral Theology.?? The ??group?? was formed to celebrate the career of Donald Capps on the occasion of his retirement from Princeton Theological Seminary. The theme for the conference this year was the sayings of Jesus. While the choice of focusing on a contemporary cartoon for such an occasion may seem odd or quirky, the author does so to demonstrate the unique freedom that pastoral theologians enjoy with regard to what Robert Dykstra calls ??the acceptable latitude of inquiry?? in pastoral theology. Another way of putting this is to say that both the Apostle Peter and the animated Peter can serve as resources for theological reflection.     

“I have a headache tonight”: Function of pain in marriage

This paper explores, primarily through literature review and case illustrations, the function of pain in marriage. The fact that pain is analogically used is evident in the title of this paper. Clinical exploration of this important phenomenon reveals a wide variety of meanings and purposes pain has in the context of marital relationships. These clinical observations need to be molded into testable hypotheses and subjected to systematic research. Despite the obvious lack of research, marital therapy based on an understanding of the function of pain in marriage appears to have substantial merit.     

I’ll Think of Something: Improvisation in Small Church Service Programs

This paper examines the improvisation practiced by leaders in three emergency feeding programs on the south side of Chicago. It contributes to the theoretical understanding of religious leadership. Scholars recognize that religious leadership is improvisational, but little research has been done about how and when leaders improvise. This paper demonstrates that leaders in these feeding programs innovate frequently, but it argues that they do so in a limited way. Unlike improvisers in music, theater, or business, who innovate to increase variability, these kitchen improvisers exercise creativity in order to lessen variability and produce predictable results. The paper identifies the structural factors that promote and inhibit improvisation. It argues that space for improvisation is constructed by human need, institutional mission, and supply uncertainty, but that space for innovation is simultaneously limited by organizational expectations and the structure of volunteer labor. The paper suggests that the structural factors limiting improvisation in these programs also limits creativity in other areas of church work.     

‘I quit’ versus ‘I’m sorry I used’: A preliminary investigation of variations in narrative ending and transportation

A narrative experience can partly depend on how a narrative ends or concludes. This study examined prevention effects of personal drug use narratives varying by type of ending and gender of protagonist. Additionally, the role of transportation in the persuasion process, particularly the association between transportation and cocaine use intentions, both directly and indirectly, through the mediation of anti-drug and pro-drug expectancies was assessed. A total of 500 undergraduate students at a large northern university in the UK participated in the experiment which was a 2?×?2?×?2 mixed design with ending (progressive vs. regressive) and gender of protagonist (male vs. female) as within-participants factors and participant gender (male vs. female) as between-participants factors. The results demonstrated significant main effects for ending, gender of protagonist in the narrative and participant gender, but no interaction effects. Finally, greater transportation was associated with stronger anti-cocaine expectancies, which were further associated with lower cocaine use intentions. Important theoretical and empirical implications are discussed.     

The Position of Metapsychology in the Formation of Psychoanalytic Knowledge and the Concept of “I” (Ego)

Psychoanalysis is unique in that competence in the field can be achieved only through applying the method to oneself. Different psychoanalytic schools differ in their understanding of the unconscious, about how to approach it, or how to define the specificity of the psychoanalytic interaction. Consequently, there are differences in the criteria for the definition of the ‘good-enough analysis’. There are many different opinions about how to select candidates, organise the curriculum and length of training. To define psychoanalytic talent is difficult; the uncertainty in the definition of criteria to use for selection is great; the problematic overlap between personal analysis and training is constantly present; to achieve conditions in which learning and creativity can develop is complicated by trainee, supervisor and their relationship to the Institute. Confrontations about training are often heated and divergent, as well as repetitive. Systematic studies about psychoanalytic education are very few. After a short discussion of the different concerns about selection, personal versus training analysis and the ambiguities of the supervisory situation, the author gives a review of three studies on how psychoanalytic education—as viewed by trainers and trainees—is conducted and experienced at the Swedish Psychoanalytic Institute. Training is felt to be well grounded in theory and tradition; nonetheless most do not have a sufficiently clear picture of training as a whole. Both candidates and trainers see the development of a psychoanalytic identity as the goal of training, where the competencies to be acquired are equated with important personality qualities. The candidates have a feeling of “being chosen"; they “wish to belong to a group who share an interest and fascination for psychoanalytic thinking and theory". All praise the warm and open atmosphere, and the mutual and continuous evaluations and the deep involvement of all. The surge to be rooted in an overreaching psychoanalytic ethic, the culture of gratitude within the Institute and the devotion to the task to train psychoanalytic clinicians for the future may preserve an idealised image of psychoanalysis and the fantasy that psychoanalysts are exceptional persons and give a mystifying colour to the psychoanalytic profession. This might also stand in the way of a more radical change in the traditions of training—according to the rather drastically changing climate in which psychoanalysts of the future will have to work.     

“I’m Just Who I Am”: Self-Continuity and the Dialogical Self in a Study of Migrants

Drawing on dialogical self theory, this study aimed to develop understanding of the processes of self-continuity in migrants with complex trajectories. Twelve participants of various nationalities and ages took part in qualitative interviews in the United Kingdom and the United States. An iterative, three-step analysis for multivoicedness suggested participants initially adopted stabilizing I-positions that acted as foundations for subsequent development and evolution of new selves. A clear and dynamic progression of positioning, repositioning, and innovation in the dialogical self emerged. Findings suggest that change and rupture may act as catalysts for positive development and innovation, resulting in a robust, enhanced sense of self-continuity.     

Is there an "I" in "team"? The role of the self in group-serving judgments

Why do people make judgments that favor their groups, attributing outcomes to internal factors to a greater extent when their group succeeds than when their group fails? The present research demonstrates that group-serving judgments serve a self-protective function. In Study 1, participants in team sports competitions made more internal team attributions after experiencing victory than defeat; this group-serving bias was eliminated among those who completed an affirmation of personal values. Study 2 replicated Study 1 and found that affirmed people were less likely to use their self-judgments as an anchor for judgments about the group. Study 2 also found that self-affirmation secured feelings of being a worthy group member, and this was associated with the reduction of group-serving judgments. The present research examines the motivational factors that promote, reduce, link, and separate self-serving and group-serving judgments.     

“I Hope I Will Be Able to Go Back to My Home City”: Narratives of Suffering and Survival of Children in Palestine

Psychological Studies - In light of critical psychology and socio-constructionist theories, the present work aims at analyzing attitudes of political agency, psychological adjustment to trauma, and...     

“Last Night I Dreamed I Went to Manderly Again”: Vicissitudes of Maternal Identifications in Late Female Adolescence

To move forward into sexual maturity with a sense of bodily agency, the girl must internalize identifications with the mother as a sexual adult in her own right. These new identifications arouse intense internal conflict brought on by internalization with its unconscious association with destructive oral aggression and the archaic fear of retaliatory maternal rage. The unconscious dilemma is how to metabolize the sexual mother and also keep her alive as an internal resource. I present material from analytic sessions and literature to illustrate a characteristic defensive fantasy of late adolescence and the underlying conflicts that the fantasy conceals and attempts to ward off. This fantasy links aggression, internalization, and associated unconscious phantasies of oral sadism. Internalization may be derailed if the daughter's conflicts around aggression are felt to be intolerable. When all goes reasonably well, the late-adolescent girl tolerates the intense aggression associated with internalization and metabolizes representations of the sexual mother as a resonating internal presence that supports and enhances progressive development.     

What did I eat yesterday? Determinants of accuracy in 24-hour food memories

Large-scale diet-related epidemiological work relies on the quality of self-reported food consumption. As this epidemiological work forms the basis of knowledge of the relationship of diet to disease, it is essential that the self-reports of personal diet are understood. It is generally accepted that foods consumed are under-reported, even over as short a period as 24 hours. However, little is known about the potential systematic biases that may affect the quality of self-reported food intake. The current study examines the accuracy of memories of the consumption of snack foods eaten in the previous 24 hours and investigates factors that may bias these memories. All participants had previously participated in a randomized intervention trial to lower dietary fat intake to 20 per cent of calories. Fifty-six women (intervention and control) tasted eight snack foods in a laboratory setting. They were telephoned a day later and asked to recall the type of snack foods (M&Ms, pretzels, etc.) and the quantity of each food they consumed. Subjects in general under-reported the number of selections and the quantity of each item consumed. Women who accurately recalled an item, reported more liking for that item compared to those who forgot the item. Women currently maintaining a low-fat diet were less accurate in their recall of low-fat items than women on a high-fat diet. Low-fat eaters, however, may be slightly better at recalling how much of certain foods they consumed. Results have implications for survey research and understanding the psychological influences on reports of food consumption used in large-scale diet studies.     

Where Can I Find Consolation? A Theoretical Analysis of the Meaning of Consolation as Experienced by Job in the Book of Job in the Hebrew Bible

The aim of the study was to explore the meaning of consolation as experienced by Job in the Book of Job and as presented in literature and how consolation relates to suffering and care. The study’s theoretical design applied Ricoeur’s view on phenomenology and hermeneutics. The resulting themes were as follows: consolation that is present, that originates in confrontation, that keeps suffering at a distance, that does not alleviate suffering, that originates in experience from giving comfort, and that facilitates a change of perspective. The authentic and caring consolation accepts the sufferer’s incomprehensible “otherness” but however provides no answers about how to console.     

“I Didn’t Expect to Learn as Much as I Did”: Rewards of Caregiving in Young Adulthood

While much attention is given to unpaid caregivers in midlife, there is a notable gap in the literature regarding young adults in family caregiving roles. Although two out of 5 family caregivers are between the ages of 18 and 40, we know relatively little about these younger relatives providing support to ill and disabled family members. Understanding the experiences of this under-researched population is critical to effective social service provision for this new wave of caregivers. In addition, the challenges associated with caregiving are well documented, yet examining the positive aspects of caregiving is necessary to provide a balanced picture of caregiving. The purpose of this qualitative study was to explore the gains experienced by family caregivers in young adulthood. In-depth telephone interviews were conducted with a diverse sample of 22 individuals who were (or had previously been) caregivers while in young adulthood. Analysis of the data resulted in identification of four themes concerning gains experienced by young adult caregivers: a strengthening of family relationships, character growth, personal satisfaction in the care provided, and material benefit. This study sheds some understanding on rewards experienced by a subgroup of family caregivers who has received little attention—young adult caregivers.     

Is this happiness I see? Biases in the identification of emotional facial expressions in depression and social phobia

The present study was designed to examine the operation of depression-specific biases in the identification or labeling of facial expression of emotions. Participants diagnosed with major depression and social phobia and control participants were presented with faces that expressed increasing degrees of emotional intensity, slowly changing from a neutral to a full-intensity happy, sad, or angry expression. The authors assessed individual differences in the intensity of facial expression of emotion that was required for the participants to accurately identify the emotion being expressed. The depressed participants required significantly greater intensity of emotion than did the social phobic and the control participants to correctly identify happy expressions and less intensity to identify sad than angry expressions. In contrast, social phobic participants needed less intensity to correctly identify the angry expressions than did the depressed and control participants and less intensity to identify angry than sad expressions. Implications of these results for interpersonal functioning in depression and social phobia are discussed.     

The messianic temporality of theatre in I. L. Peretz’s At Night in the Old Marketplace

Theatre, as an art form that unfolds through time and moulds temporal experience, engages with its surrounding culture’s temporal imagination, the ways in which society conceives time, its movement, structures, and meaning. I. L. Peretz’s enigmatic and avant-garde Yiddish drama, At Night in the Old Marketplace, utilizes this potential of the theatre to tackle the question of messianic time and the ways in which it can be realized on the stage. By evoking Jewish traditions regarding the Messiah, religious nocturnal rituals, and the dynamics of Carnival, Peretz reconfigures messianic time as a radical, recurring yet fleeting, temporal experience. Theatrical temporality has affinities with messianic time because both are transitory and charged, condensed and ephemeral, and disjointed from the experience of time in everyday life. Rather than imagining messianic time as an eternal future to be awaited, Peretz’s play invites us to ponder in the theatre about the possibility of a messianically charged, albeit always fleeting, present.