个人目标相关性对非临床抑郁者未来想象的影响

通过两个实验考查了非临床抑郁者未来想象的异常是否受到个人目标相关性的调节。实验1采用未来想象任务, 实验2采用可能性评估范式, 两个实验一致发现, 抑郁倾向者想象未来积极事件的异常, 受到了与个人目标相关性的调节：相对于非抑郁倾向者, 抑郁倾向者对未来与个人目标相关的积极事件的预期减弱, 而对未来与个人目标无关的积极事件的预期则没有表现出异常; 同时还发现, 抑郁倾向者表现出了对未来消极预期的普遍增强, 不受与个人目标相关性的影响。     

The compulsion to confess and the compulsion to judge in the analytic situation

In this paper the author shows that human beings have two quasi‐instinctual primitive tendencies – namely, the compulsion to confess and the compulsion to judge (to condemn or to absolve). These compulsions are originally unconscious and become conscious during the course of the analytic process. The compulsion to judge is a natural consequence of the compulsion to confess. These two tendencies are intensified by the analytic situation. The patient has a compulsion to confess to the analyst and to himself, and likewise the analyst has a compulsion to confess to himself and to the patient. The patient therefore has a compulsion to judge himself as good or bad and to judge the analyst as good or bad while, on the other hand, the analyst has a compulsion to judge himself as good or bad and to judge the patient as good or bad. The task of analysis is to make both patient and analyst conscious of their compulsions to confess and to judge (to condemn or to absolve). The compulsion to judge in the analyst, particularly if unconscious, may give rise to mistakes in diagnosis, technique, treatment, and the assessment of analysability. The requirement of analytic neutrality in the analyst constantly conflicts with his compulsion to judge. If we are profoundly involved in our patient's dramatic conflict, we are bound to pass a judgement (condemnation or absolution); however, when we judge, we are not neutral and therefore become incapable of intellectual consciousness of the patient's conflict. Conversely, if we do not judge, we are neutral, but are then relatively uninvolved in the patient's conflict and are hence virtually unable to achieve emotional consciousness. The author attempts to show that neutrality cannot and must not be a preconstituted attitude in the analyst, but can and must be a point of arrival following a profound, intensely felt existential experience based on an attitude of non‐condemnation and non‐absolution.     

“Bodyheartminding” (Xin 心): Reconceiving the Inner Self and the Outer World in the Language of Holographic Focus and Field

In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John Dewey to escape the mind-body and nature-nurture dualisms—that is, to offer an alternative vocabulary that might lend further clarity to the revolutionary insights of James and Dewey by appealing to the processual categories of Chinese cosmology. What I will try to do first is to refocus the pragmatist’s explanation of the relationship between mind and body through the lens of a process Confucian cosmology. And then, to make the case for James and Dewey, I will return to the radical, imagistic language they invoke to try and make the argument that this processual, holistic understanding of “vital bodyminding” is in fact what they were trying to say all along.     

Une redéfinition des relations entre la personnalité « Ouverte à l’expérience » et l’intelligence

Previous investigations of the relations between the Big Five personality traits and cognitive abilities have consistently supported that higher levels of openness to experience are associated with higher levels of crystallized abilities or knowledge. However, consistent with the idea that crystallized abilities are the product of the exercise of fluid abilities in the past, a moderately strong correlation between both types of abilities is generally found. Then, the first purpose of the current project was to examine the role of fluid abilities in the relation between openness to experience and crystallized abilities. It aimed at determining whether the relation of openness to crystallized abilities was still significant after controlling for the specific contribution of fluid intelligence to crystallized abilities; or conversely, whether this relation was explained by the relation of openness to fluid intelligence. The second purpose was to determine if the relation of openness to experience to both fluid and crystallized abilities varied as a function of age. The possibility that openness to experience differentially contributes to the variance in fluid and crystallized abilities as a function of age was examined. One hundred and sixty-four participants, aged 18 to 96, completed the openness to experience scale (French version of the IPIP, Goldberg, 1999. Personality psychology in Europe), in addition to several tests of fluid and crystallized abilities. After controlling for the variance associated with fluid abilities in crystallized abilities, Openness to experience was not related to crystallized abilities anymore. Moreover, the contribution of the personality trait of Openness to the variation in fluid and crystallized intelligences was similar at different ages in adulthood. Several possible interpretations and their respective implications are discussed. First, people more open may exercise fluid abilities more than people who are less open, and then increase the efficiency of these abilities. Second, fluid abilities may influence the development of the personality trait of openness to experience, that is people's tendency to seek out for novelty and curiosity. And third, the openness to experience scale may only reflect people's self-assessments of their abilities, such as a self-assessed intelligence construct. In any case, our results strongly suggest that the openness-cognition relation reflects something different from a relation between activity and knowledge acquisition.     

SAINTLY SACRIFICE: THE TRADITIONAL TRANSMISSION OF MORAL ELEVATION

Abstract This paper combines the social psychology concept of moral elevation with the evolutionary concept of traditions as descendant‐leaving strategies to produce a new explanation of the role of saints in Christianity. Moral elevation refers to the ability of prosocial acts to inspire people to engage in their own acts of charity and kindness. When morally elevating stories and visual depictions become traditional by being passed from one generation to the next, they can produce prosocial behavior advantageous to survival and reproduction among many generations of descendants. Traditions that increase the number of descendants in future generations can be seen as descendant‐leaving strategies. Stories and visual depictions of the sacrifices of saints appear to be designed to produce states of moral elevation, and they have been transmitted from one generation to the next for many centuries. We propose that this ability of sacrificing saints to inspire future generations to engage in prosocial acts has contributed to the continuation and spread of Christianity.     

Balancing fidelity and adaptation in the dissemination of empirically-supported treatments: The promise of transdiagnostic interventions

Assessing treatment fidelity is a core methodological consideration in the study of treatment outcome; it influences both the degree to which changes can be attributed to the intervention and the ability to replicate and disseminate the intervention. Efforts to increase access to evidence-based psychological treatments are receiving unprecedented support; but pressures exist to adapt treatments to service settings, running the risk of compromising fidelity. However, little evidence is available to inform the necessary conditions for the transportation of interventions to service provision settings, and the degree to which fidelity is even evaluated or emphasized in dissemination and implementation programs varies dramatically. Moreover, adaptation is associated with several benefits for dissemination efforts and may address relevant barriers to adoption. A particularly promising strategy for maximizing the benefits of both fidelity and adaptation is the use of transdiagnostic interventions. Such treatments allow for greater flexibility of the pacing and content of treatment, while still providing structure to facilitate testing and replication. Preliminary evidence supports the efficacy of this strategy, which may be particularly conducive to dissemination into service provision settings. At this time, further research is needed to evaluate the relationships among fidelity, adaptation, and outcome, and to determine the potential for transdiagnostic treatments to facilitate dissemination.     

Joy in the Midst of Suffering: Clowning as Care of the Spirit in Palliative Care

SUMMARY

We find joy in the midst of suffering at Daw House, a palliative care unit. Stories, ranging from moments of gentle tenderness to wild hilarity, speak of profound joy and of the courage of those who participate. We articulate some of the why and how of caring clowning. Clown Doctors aim to affirm people as people with richly storied lives, to give permission for both laughter and tears, and to bring consolation to the spirit. The art of clowning means that we seek to elevate people, to sensitively tailor music, touch, and colour to the interests of those we encounter, to invite a sense of wonder and spontaneity and to work to transform situations through the imagination.     

基督徒祷告过程中人神依恋关系的质性探索

采用质性研究方法探索基督徒祷告过程中人神依恋关系的形成与发展。研究者以“局外人”身份, 采用逐步暴露方式进入研究现场开展客位研究。运用强度抽样方式和综合式抽样策略, 抽取14名(男女各7名)正式受洗(受洗时间从2年到32年不等)的基督徒作为样本, 通过深度访谈收集资料; 运用扎根理论对收集到的资料依次进行初步分析、类属分析和理论建构; 运用参与者检验法、非参与者检验法对研究结果进行效度检验。研究得出以下结论：祷告是基督徒以“信靠”作为承诺, 向上帝袒露心迹, 提出心理诉求, 进而与上帝建立亲密关系的沟通方式和重要渠道, 它提供了人神依恋系统被激活的情境。“信靠”是基督徒通过祷告与上帝之间形成和发展人神依恋关系的前提条件和关键因素; 人神亲密度的增加又反过来促进人对于神的信靠程度。现实生活的困难为基督徒祷告提供了刺激源, 并推动人神依恋关系不断向前发展。基督徒的祷告经历了三个阶段, 由Ⅰ期向Ⅲ期水平渐次提升, 最终形成“以上帝为中心”的困难应对图式。在此过程中, 随着“上帝”的观念越来越深地植入基督徒的自我, 有关“上帝”的心理表征不断得到强化, 相反, 有关“自我”的心理表征渐次弱化, 最终进入某种“无我”的状态。     

BIOLOGY AND THE THEOLOGY OF THE HUMAN

We will consider two Christian responses to the enormous advances in recent years in the connected sciences of genetics, evolutionary biology, and biochemistry, a dualist one by Pope John Paul II and an “emergentist” one by Arthur Peacocke. These two could hardly be more different. It would be impossible within the scope of a brief comment to do justice to these differences. What I hope to do instead is more modest: to draw attention to troublesome ambiguities in some of the key concepts on which discussions of human uniqueness depend, to recall very briefly some of the difficulties philosophers have encountered in their attempts to define the relation of the human powers of mind to the material capacities of body, and finally to ask what the theological significance of all this is.     

Cosmopolitics of a Regulatory Fit: The Case of Nanocellulose

Nanocellulose is an organic material envisioned to have the capacity to replace potentially harmful, non-renewable materials such as plastics. Before the material can be utilized commercially within the EU, its safety needs to be officially proven. This is envisioned to happen through the REACH chemicals regulation that controls the market entry of new substances. The regulation proposes concepts to support regulatory discretion and test methods to be used in risk assessments. While so doing, REACH puts forward assumptions pertaining to the critical qualities of innovations. However, when regulation is used to appraise radically new innovations, the assumptions need to be re-evaluated. Yet, analysis of expert accounts suggests that nanocellulose cannot be easily fit into the categorizations and analytical engagements that REACH proposes. For the purposes of a regulatory adoption, the problems are transformed into epistemological issues to be resolved through the incremental closing of knowledge gaps. Some of the key qualities of the material seem not to gain recognition in the regulatory realm that is in the making. At worst, the official strategy may create conditions for risks which the regulation is supposed to eradicate while, at the same time, hindering the development of plastic-substituting solutions.     

The Prevention of Reading Difficulties

The purpose of this article is to provide practical advice about methods to prevent reading failure that is grounded in the new knowledge we have acquired about reading and learning to read over the past 2 decades. Recent research on reading is used to establish a set of facts about reading and reading growth that is relevant to establishing instructional objectives and methods for the prevention of reading difficulties. Within the context of our current understanding of the reasons many children find it difficult to learn to read, the article also identifies the instructional conditions that need to be in place to prevent the development of reading difficulties in all but a very small proportion of children. The article concludes with a discussion of issues and procedures for the early identification of children who are likely to experience difficulties learning to read.     

Klein's Archaic Oedipus Complex and Its Possible Relationship to the Myth of the Labyrinth: Notes on the Origin of Courage

The ancient Greek myth linking the images of the labyrinth and the Minotaur provides an allegory for Melanie Klein's conception of the archaic Oedipus complex as well as a vivid illustration of Winnicott's notions of object usage and the 'subjective object'. The labyrinth is suggestive of mother's body as the first area for an infant's exploration and putative sadistic conquest. The Minotaur, in turn, suggests the infant's unconscious phantasies about the content of mother's body, namely such projective identifications onto that body as the paternal penis and the 'internal babies'. Further, the heroic dynamic personified by Theseus in the myth of the labyrinth metaphorically signifies what is here proposed as a developmental line that involves the courage to do a number of things, including to become, to create, to seek, to explore, to do, to challenge, to undertake risks, to accept, to rescue, to initiate, to think, to know and to realize. The Minotaur can thus be thought to serve as a universal subjective signifier for an 'Object of Challenge', which, if not successfully dealt with by the ego-development of the infant, transforms that default into the 'Object of Nemesis'. Ultimately, this myth of mastery speaks to the psychoanalytic process itself as well as casting light on the transformative aspects of sexual intercourse as a personal healing ritual.     

Agents,objects, and their powers in Suarez and Hobbes

The paper examines the place of power in the action theories of Francisco Suarez and Thomas Hobbes. Power is the capacity to produce or determine outcomes. Two cases of power are examined. The first is freedom or the power of agents to determine for themselves what they do. The second is motivation, which involves a power to which agents are subject, and by which they are moved to pursue a goal. Suarez, in the Metaphysical Disputations, uses Aristotelian causation to model these two forms of power. Freedom is efficient causation, but in a special form that I explain as involving something that ordinary causation does not – the contingent determination of outcomes. Motivating power is final causation, which Suarez characterizes as the power of a goal or end to move us to attain it through its goodness or desirability. Suarez regards these two forms of power as consistent – we can be moved by the goodness of a goal freely to determine for ourselves that we act in order to attain it. Hobbes denied the existence of all forms of power beyond ordinary causation, the power of one motion in matter to determine another. So he denied the very existence both of freedom and of any form of motivating power beyond the ordinary causal power of desires as materially based psychological states to produce actions. The goodness itself of a goal never moves us, whether to desire the goal in the first place or to act in order to attain it. The paper examines Hobbes’s arguments and their consequence – establishing the foundations for Hume’s scepticism about practical reason.     

Autonomy,Subject-relativity,and Subjective and Objective Theories of Well-being in Bioethics

Among the different approaches to questions of biomedical ethics, there is a view that stresses the importance of a patient’s right to make her own decisions in evaluative questions concerning her own well-being. This approach, the autonomy-based approach to biomedical ethics, has usually led to the adoption of a subjective theory of well-being on the basis of its commitment to the value of autonomy and to the view that well-being is always relative to a subject. In this article, it is argued that these two commitments need not lead to subjectivism concerning the nature of well-being. This revised version was published online in June 2006 with corrections to the Cover Date.     

Quelles méthodes et quelle modélisation d’analyse de l’activité de travail de l’encadrement ? L’exemple de l’encadrement des chantiers de la construction

By referring to the ergonomic analysis of work and to the management sciences, the authors propose an analysis model of the managers’ activity. Until then, few researchs were realized in ergonomics science with this population which has to prepare and to organize the works of other operators. According to the authors, it is possible to apply to this population the model of “the centre de décision”. It allows to understand how their activity is determined by “upstream” centres and then how it determines the activity of centres “approval”. Applied to the project and site managers, this model brings solutions to transform their work and the work of the workmen.     

The failure to respond to changes in the road environment: Does road familiarity play a role?

Road signs do not necessarily lead to the right response. Especially when signs are changed, drivers may not always detect new signs and may therefore fail to respond correctly to the situation indicated. The present driving simulator study investigated whether road familiarity (increased exposure to the same road) influenced failure to respond to a change in road signs. In order to study the failure to respond, participants were presented with a change in the road lay-out (as indicated by a road sign) in the last of a series of simulated drives. The change introduced was the conversion of a normal road into a No-Entry road. Results show that several participants failed to respond to this change. However, the failure to respond was not simply the result of familiarity with the road or prior exposure to precisely the same road, but seemed to be influenced by expectations induced by the road design. Additional safety measures such as the placement of additional road signs reduced the failure to respond. An auditory in-vehicle message gave the best results. Interestingly, both in the case of additional signs and of the in-vehicle message, a general warning was sufficient, without the need to specify the precise traffic situation.     

吸烟利弊权衡对戒烟计划的预测作用：一个有调节的中介模型

考察吸烟利弊权衡对戒烟计划的预测,以及戒烟意愿的中介作用和未来取向的调节作用。对340名吸烟者进行问卷调查结果的统计分析发现：（1）吸烟利弊权衡显著正向预测戒烟计划;（2）戒烟意愿对吸烟利弊权衡和戒烟计划的关系起完全中介作用;（3）未来取向负向调节吸烟利弊权衡和戒烟计划的关系,但对吸烟利弊权衡和戒烟意愿关系的调节不显著。这些结果说明,吸烟者戒烟计划发展经历前决策和前行动阶段,且该过程受未来取向的调节。     

The analyst's anxieties in the first interview: Barriers against analytic presence

To answer the questions: why don't more people enter analysis and how do we get more people to do so? Attention is drawn to anxieties in the analyst that become obstacles to the initiation of analysis. The main focus of the paper is how to understand why analysts, irrespective of patient characteristics, seem to have resistances against embarking on analysis. Being a meeting between strangers the consultation activates strong emotional reactions in both parties. One way of coping is defensively to diagnose, assess and exclude instead of being present as an analyst. The analytic frame of a consultation is ambiguous, and a secure analytic function is needed in order to meet the openness and unpredictability of this frame. A fragile psychoanalytic identity is seen as central to analysts' failure to create an analytic practice; it takes years to develop and maintain a robust analytic function, and analytic work continues to cause disturbing emotional reactions in the analyst. Analysts' vulnerable identity is also linked to the history of psychoanalysis that has fostered an ideal of analytic practice that is omnipotent and impossible to reach. Therefore it is no wonder that attempts to reach a convinced recommendation of analysis can become diverted in the process of consultation. Confronting these inner impediments in order to strengthen the analytic identity is suggested as a better way to get more analytic patients than to keep looking for so‐called analysability in patients.     

Observational learning of two visual discriminations by pigeons: a within-subjects design.

Pigeon's observational learning of successive visual discrimination was studied using within-subject comparisons of data from three experimental conditions. Two pairs of discriminative stimuli were used; each bird was exposed to two of the three experimental conditions, with different pairs of stimuli used in a given bird's two conditions. In one condition, observers were exposed to visual discriminative stimuli only. In a second condition, subjects were exposed to a randomly alternating sequence of two stimuli where the one that would subsequently be used as S+ was paired with the operation of the grain magazine. In a third experimental condition, subjects were exposed to the performance of a conspecific in the operant discrimination procedure. After exposures to conspecific performances, there was facilitation of discriminative learning, relative to that which followed exposures to stimulus and reinforcement sequences or exposures to stimulus sequences alone. Exposure to stimulus and food-delivery sequences enhanced performance relative to exposure to stimulus sequences alone. The differential effects of these three types of exposure were not attributable to order effects or to task difficulty; rather, they clearly were due to the type of exposure.     

治疗决策十题

治疗决策是临床决策中的重要组成部分。为了提高治疗决策水平,临床医生可以从以下几个基本环节入手深究决策依据、明确治疗目标、坚持疗效优化、强调安全第一、注意条件约束、注重时效原则、突出救治重点、减损方案危害、分析失悔程度和了解敏感阈值。