Racism as a transference state: episodes of racial hostility in the psychoanalytic context

Episodes of racial prejudice emerging in the context of a psychoanalytic therapy suggest that racism can be thought of as a regressed state of transference, characterized by polarized representations of self and other, categorical thinking, and the predominance of splitting and projection as defenses. The author suggests that activation of racial hostility in the clinical situation occurs as a result of events and processes not atypical in an analytic process. Though such states occurring outside of the analytic context are more likely made conscious in certain situations and in certain persons, the author suggests that racism can be more generally described as an ever-potential state of mind for most people living in racialized contexts.     

Glued to the Image: A Critical Phenomenology of Racialization through Works of Art

I develop a phenomenological account of racialized encounters with works of art and film, wherein the racialized viewer feels cast as perpetually past, coming “too late” to intervene in the meaning of her own representation. This points to the distinctive role that the colonial past plays in mediating and constructing our self‐images. I draw on my experience of three exhibitions that take Muslims and/or Arabs as their subject matter and that ostensibly try to interrupt or subvert racialization while reproducing some of its tropes. My examples are the Jean‐Joseph Benjamin‐Constant exhibition at the Montreal Museum of Fine Arts (2015), the exposition Welten der Muslime at the Ethnologisches Museum in Berlin (2011–2017), and a sculpture by Bob and Roberta Smith at the Leeds City Art Gallery, created in response to the imperial power painting, General Gordon's Last Stand, that is housed there. My interest is in how artworks contribute to the experience of being racialized in ways that not only amplify the circulation of images but also constitute difficult temporal relations to images. Drawing on Frantz Fanon's Black Skin, White Masks, I argue that such racialized images are temporally gluey, or stuck, so that we are weighted and bogged down by them.     

自我相关未来思考:两种基本类型及其主要心理成分比较

自我相关未来思考是个体产生自我相关未来想法的心理加工,它包括未来情景思考和未来个人语义思考两种基本类型。两类思考都需记忆、自我和主观时间三种主要心理成分参与,但参与的具体形式可能有所不同:未来情景思考可能主要依赖于情景记忆和语义记忆、情景自我知识和语义自我知识、经验时间;未来个人语义思考可能主要依赖于语义记忆、语义自我知识和知道时间。三种主要心理成分在两种思考类型中的作用可能是相同的,其中,记忆是原材料,自我起引导作用,主观时间是先决条件。将来可以参照思考未来公众抽象问题的研究进一步明确自我和记忆在未来个人语义思考中的作用,还可以通过探究不同心理成分内部及成分间的交互作用进而了解各成分在自我相关未来思考中的作用机制。     

Cultural Differences in the Self: From Philosophy to Psychology and Neuroscience

Different thinking styles in Westerners and Chinese (analytic vs. holistic) lead to disparities between the two cultures not only in perception and attention but also in high‐level social cognition such as self‐representation. Most Western philosophers discussed the self by focusing on personal self‐identity, whereas Chinese philosophers emphasized the relation between the self and others. Dissimilar philosophical thinking of the self is associated with distinct cognitive styles of self‐representation (i.e., the independent self in Westerners and the interdependent self in Chinese). Recent brain imaging studies found that Westerners employed the medial prefrontal cortex to represent only the individual self, whereas Chinese utilized the same brain area to represent both the self and close others, providing neural basis of cultural differences in self‐representation. We suggest that the cultural differences in thinking styles between Westerners and Chinese influence both psychological and neural structure of self‐representation.     

A Critical Theory of the Self: Wittgenstein,Nietzsche, Foucault

Critical thinking, considered as a version of informallogic, must consider emotions and personal attitudesin assessing assertions and conclusions in anyanalysis of discourse. It must therefore presupposesome notion of the self. Critical theory may be seenas providing a substantive and non-neutral positionfor the exercise of critical thinking. It thereforemust presuppose some notion of the self. This paperargues for a Foucauldean position on the self toextend critical theory and provide a particularposition on the self for critical thinking. Thisposition on the self is developed from moretraditional accounts of the self from Descartes toSchopenhauer, Nietzsche and Wittgenstein.     

Mindful Deliberation About Exercise: Influence of Acute Positive and Negative Thinking1

The purpose was to examine if the acute thoughts that individuals have as a function of deciding whether to exercise influence subsequent motivated behavior. Two questions based on self‐efficacy theory were tested. Are immediate, retrospective, or anticipated thoughts predictive of self‐efficacy to adhere to regular exercise? Does self‐efficacy influence exercise intention and behavior? Participants were 82 healthy adults (M age = 24 years) enrolled in a 10‐week exercise program. Social cognitive measures were assessed after 1.5 months of experience, and 3 weeks of exercise were tracked. Multivariate analyses showed that participants who were more positive in their acute retrospective or anticipated thinking exhibited significantly higher self‐efficacy and attendance than did negative‐thinking counterparts. Multiple regression analyses revealed that acute retrospective and anticipated thoughts were predictors of self‐efficacy. In addition, self‐efficacy was predictive of future intention and exercise attendance.     

Multiple racial identities as sources of psychological resilience

Much of the research on multiracial individuals has focused on the impact of a multiracial background on psychological well‐being. This work, often using clinical samples, identified a higher prevalence of negative psychological outcomes among multiracial individuals, such as low self‐esteem, poor grades, or self‐hatred, and has emphasized that these negative outcomes stem from the unique challenges associated with navigating multiple racial identities. However, research on nonclinical samples finds that multiracial individuals fare as well as monoracial individuals on these, and other, outcomes. We put forth a synthesizing theory aimed at understanding how multiracial individuals develop adaptive coping strategies, which help them learn to navigate multiple identities and maintain positive psychological outcomes. In the current contribution, we build on existing research to theorize that multiracial individuals can engage in two psychological strategies that increase resilience: (a) switching between multiple racial identities and (b) reduced essentializing of race. Evidence and consequences of these two strategies are discussed. Taken together, in contrast to traditional depletion models of coping, this work highlights the unique experience of multiracial individuals and the potential psychological benefits of belonging to multiple racial groups in a racialized world.     

中学生个人认识论对创造性思维的影响:自我提问的调节作用分析

为探讨中学生个人认识论、创造性思维与自我提问三者之间的关系,本研究采用《中学生反省判断调查问卷》、《中学生自我提问水平调查问卷》和《中学生创造性水平测验》对545名初一至初三年级被试进行调查,结果发现:(1)中学生创造性思维与其个人认识论存在显著的正相关关系;(2)中学生自我提问能力与创造性思维水平之间存在显著的正相关关系;(3)在知识来源对创造性思维独特性的预测中,自我提问水平较低的被试,其知识来源观对独特性具有显著的正向预测作用,而自我提问水平较高的被试则此预测作用不显著,因此中学生自我提问在个人认识论与创造性思维的关系中具有一定的调节作用,在三者关系当中它是调节变量。     

A friend is a present you give to your “Self”: Avoidance of intimacy moderates the effects of friends on self-liking

The current research proposes that thinking about friends improves feelings about the self and does so differentially depending on avoidance of intimacy. Based on previous findings that individuals who avoid intimacy in relationships (avoidant individuals) contrast their self-concepts with primed friends whereas those who pursue intimacy in relationships (non-avoidant individuals) assimilate their self-concepts to primed friends [Gabriel, S., Carvallo, M., Dean, K., Tippin, B. D., & Renaud, J. (2005). How I see “Me” depends on how I see “We”: The role of avoidance of intimacy in social comparison. Personality and Social Psychology Bulletin, 31, 156-157], we predicted that friends who embody negative aspects of self would lead avoidant individuals to like themselves more, whereas friends who embody positive aspects of self would lead non-avoidant individuals to like themselves more. A pretest determined that good friends were seen as more similar to positive and ideal aspects of the self, whereas friends about whom participants had more mixed feelings (ambivalent friends) were seen as more similar to disliked and feared aspects of the self. Four experiments supported the main hypotheses. In Experiment 1, non-avoidant individuals like themselves more when good friends were primed. In Experiment 2, avoidant individuals like themselves more when ambivalent friends were primed. In Experiment 3, non-avoidant individuals liked themselves better after thinking about a friend’s positive traits, whereas avoidant individuals liked themselves better after thinking about a friend’s negative traits. In Experiment 4, all individuals under self-esteem threat strategically brought friends to mind who would help them like themselves more.     

Thinking styles,self‐esteem,and extracurricular experiences

This study had two objectives. The first was to examine the relationship between thinking styles and self‐esteem. The second objective was to investigate the relationship of the participants' extracurricular experiences to both thinking styles and self‐esteem. Seven‐hundred and ninety‐four university students from Hong Kong participated in the study. Participants responded to the Thinking Styles Inventory (Sternberg & Wagner, 1992) and the Self‐Esteem Inventory (Adult Form, Coopersmith, 1981) as well as to a questionnaire designed to elicit both personal and situational characteristics. It was found that thinking styles and self‐esteem are statistically related. Meanwhile, both thinking styles and self‐esteem are statistically related to the participants' extracurricular experiences. Implications of these findings for teachers are discussed.     

Ego,self and otherness

The concept of self has been introduced as a core concept in several contemporary psychoanalytical theories. This study undertakes a critical examination of the historical and theoretical presuppositions of the concept of self and its corollary, the object. The proposed thesis is that the concept of self on a theoretical level has grown out of ego-psychology and the ambition is to bring consistency into the ambiguous concept of the ego left by Freud. On a clinical level, the concept of self is seen as an attempt to adjust psychoanalytical theory and technique to what, broadly speaking, we call non-neurotic patients. While the concept of self on a theoretical level dates back to Hartmann, it was left to those following the tradition of ego-psychology to work out the implications for our understanding of the pathology of the self and its proper treatment. The work of Heinz Kohut is seen as an exponent for those analysts who have been wrestling with the task of adjusting psychoanalytical theory and technique to our understanding and treatment of non-neurotic patients. A re-reading of the Freudian concept of the ego allows the author to present an alternative to ego-psychology and self psychology. While the concept of the self implies a re-centred theory of subjectivity, the author points to the de-centeredness of classical psychoanalytical thinking. Freud did not find an independent concept of the self necessary. On the contrary, psychoanalytical theory rejected the idea of the psyche as a complete and unified entity. Defining the ego as a representative of the divided psyche encompassing the other, the author suggests that incorporating contributions from French psychoanalytical thinking and the ideas of Winnicott places the self as a concept in accordance with classical psychoanalytical thinking.     

Unpleasant and pleasant referential thinking: Relations with self-processing, paranoia, and other schizotypal traits

Referential thinking is the tendency to view innocuous stimuli as having a specific meaning for the self and is associated with personality traits and disorders. In three studies, this research examined the relations among referential thinking, self-processing, and paranoia. In Study 1, follow-up questions on the Referential Thinking Scale (Lenzenweger, Bennett, & Lilenfeld, 1997) revealed that referential thoughts are experienced as unpleasant and pleasant. In Study 2, unpleasant referential thinking was more strongly associated with paranoia and maladaptive self-processing and personality. CFAs in Studies 1 and 2 found that unpleasant and pleasant referential thinking loaded on different factors. In Study 3, a group of participants with elevated schizotypal personality reported more unpleasant and pleasant referential thoughts than a control group.     

Exploring the Effect of Perceived Teacher Support on Multiple Creativity Tasks: Based on the Expectancy–Value Model of Achievement Motivation

The present study explores the effect of perceived teacher support on three forms of thinking related to creativity. Tests of convergent thinking (by means of the Remote Associates Test), insight thinking (explored through a brain‐teaser test), and divergent thinking (by means of a verbal creativity test) were given to 512 middle school students in China, along with assessments of their perceived teacher support and creative self‐efficacy. The results of this study indicate that perceived teacher support positively predicts convergent thinking and insight thinking, with creative self‐efficacy playing a partial mediating role between perceived teacher support and convergent thinking. However, no significant relationships were found between perceived teacher support and divergent thinking. The findings partly lend support to the expectancy–value model of achievement motivation that teacher’s behavior influences student performance through self‐belief pathway.     

Does a short self‐compassion intervention for students increase healthy self‐regulation? A randomized control trial

The primary aim of this study was to examine the effects of a two‐week self‐compassion course on healthy self‐regulation (personal growth self‐efficacy and healthy impulse control) and unhealthy self‐regulation (self‐judgment and habitual negative self‐directed thinking) in university students. We also examined the effects on self‐compassion, anxiety and depression. Students (N = 158, 85% women, mean age = 25 years) were randomized to an intervention group and a waiting‐list control group in a multi‐baseline randomized control trial. Healthy self‐control was measured by the Personal Growth Initiative Scale (PGIS) and the Self‐Control Scale; unhealthy self‐control was measured by the Non‐judgement subscale from the Five‐Facet Mindfulness Questionnaire (reversed) and the Habit Index of Negative Thinking (HINT). Secondary outcomes were measured by the State‐Trait Anxiety Inventory (STAI‐trait), the Major Depression Inventory (MDI), and the Self‐Compassion Scale (SCS). A 2 × 3 repeated measures analysis of variance (ANOVA) showed gains for the intervention‐group in personal growth self‐efficacy and healthy impulse‐control and reductions in self‐judgment and habitual negative self‐directed thinking, as well as increases in self‐compassion and reductions in anxiety and depression. After all participants had completed the course, the groups were combined and repeated measures ANOVAs showed that changes remained at six‐month follow‐up for personal growth self‐efficacy, self‐judgment and habitual negative self‐directed thinking; as well as for self‐compassion, anxiety and depression. Concluding, a short self‐compassion course seems an effective method of increasing self‐compassion and perceived control over one's life for university students, as well as increasing mental health.     

Slavery in the White Psyche

This article was born out of the hypothesis that slavery—as historical reality, signifier, and symbol—has deep psychological implications for contemporary white Americans. Using data collected in an exploratory, qualitative study, my participants’ responses serve to illuminate the psychic structure of whiteness, which functions as a distortion that gets passed down intergenerationally (and horizontally) through a white collective unconscious. Housed in individual psyches, I suggest that this distorted structure of self actively resists and prevents white Americans (as a collective) from making contact with the racialized realities, both past and present, that would potentially lead to opportunities for choice, reparation, and transformation.     

Cognitive consequences of affirming the self: The relationship between self-affirmation and object construal

Previous research suggests that affirming one’s important values is a powerful way of protecting one’s general self integrity, allowing non-defensive processing of self-relevant information. In a series of four studies linking self-affirmation with construal level, we find that in addition to any self buffering effect, thinking about one’s values and why they are important more generally shifts cognitive processing towards superordinate and structured thinking. Self-affirmation leads participants to perceive a greater degree of structure within their selves (Study 1), to increasingly identify actions in terms of their end-states (Study 2), to more strongly distinguish between primary and secondary object features (Study 3) and to perform better on tasks requiring abstract, structured thinking than those requiring detail-oriented, concrete thinking. Together, these findings suggest that thinking about important values helps individuals to structure information and focus on the big picture.     

宽以待己，严于律人：道德伪善的双加工机制研究

道德伪善是指个体对同一道德违规行为进行评判时,对自己宽松而对他人严苛的现象。双加工理论认为道德伪善是个体对自身道德违规行为有意识辩护以维护道德自我形象的结果。为此,本研究通过两个行为实验考察直觉思维和分析思维对道德伪善的影响。结果发现,分析性思维可易化道德伪善,直觉性思维无此作用。实验果支持道德伪善的双加工机制模型,道德自利性行为并非自动化的反应,需要认知努力和分析推理的参与。     

The therapist's self in dialogical family therapy: some ideas about not-knowing and the therapist's inner conversation

In this article, the focus is on the therapist's self, which will be in line with Bakhtin's thinking, viewed as a dialogical self. First, the dialogical view of the self is situated in the context of psychology's traditional focus on the individual self. Then, leaning on Bakhtin and Volosinov, the self is described as a dialogue of multiple inner voices. Some of the implications of this concept for family therapy practice are examined, focusing especially on the therapist's participation in the therapeutic process and on the therapist's inner conversation. The author argues that not-knowing does not only refer to the therapist's receptivity and respect but also implies that the therapist is aware of his or her experience and reflects on how his or her inner conversation might inform and enrich the therapeutic conversation. Finally, these ideas are illustrated with a brief clinical vignette.     

“Method and meaning”: Storytelling as decolonial praxis in the psychology of racialized peoples

In psychology, there is a growing recognition of how racialized groups are often dehumanized and pathologized, and how racist and colonial legacies still inform our research and practices today. In order to dismantle racism within academic institutions we must decolonize and indigenize psychological science. One promising strategy is the use of storytelling methodology wherein participants from racialized groups share their lived experiences. However, the process of how storytelling contributes to decolonization is rarely explained, and decolonization is rarely defined. The present paper systematically reviewed studies that examined racialized individuals’ lived experience using storytelling methodology in order to synthesize conceptualizations of decolonization and of how storytelling contributes to decolonizing psychological research. Findings suggest storytelling meaningfully contributes to decolonial praxis in psychology. Researchers must work consciously and collaboratively, center research around liberating racialized communities, and explicitly define how their study decolonizes in order to be accountable to their community of study and to the colonial history of the lands on which they're situated.     

Exploring Levinas: the ethical self in family therapy

From a systemic perspective, people are relational beings located in wider systems of interaction, conversation and meaning. As for social constructionists, the self is positioned and storied through language and dialogue. Yet is the self no more than the multiple conversations and relations it enters into? Systemic therapists informed by psychoanalytic thinking describe a reflective self, responsive to inner conversation about emotional experience ( Flaskas, 2005 ). Those working in mental health services contend with the biological and ‘cognitive‐mindful’ self. Perhaps the self can be defined in many ways or languages as a deconstructive both/and. In this paper the systemic, relational or dialogic self in family therapy is discussed from the perspective of the ethical philosophy of Emmanuel Levinas. For Levinas ethical intersubjectivity is what makes subjectivity and thinking possible. The self is respons‐ibility to other or, as Derrida (1999) says, ‘consciousness is hospitality’ (p. 48). Yet for both Derrida and Levinas the relational self is also a separate and unique self. The ethical self is discussed in relation to family therapy practice.