Rituals, Compulsions, and Other Syncretic Tools: Insights from Werner's Comparative Psychology

In line with theme of this special issue, this article speaks to a topic in developmental psychology from a Wernerian perspective. We take a Wernerian, comparative, and orthogenetic approach in addressing rituals and other compulsive behaviors in a variety of contexts: Ritual as cultural practice, as a part of pathologic behavior, and as a normative aspect of child development. We discuss the similarities and differences in these various forms of ritual, and conclude by incorporating recent advances in the study of obsessive-compulsive disorder to shed light on the normative variant of compulsive behavior. Our goal is to emphasize the continued relevance Werner's work in light of contemporary trends in developmental psychology, developmental psychopathology, and neuroscience.     

“认知科学”与“第二代认知科学”刍议

以计算隐喻为核心假设的传统认知心理学以及联结主义心理学均不能克服离身心智（disembodied mind）的根本缺陷,当代认知心理学正面临着新的范型转换。以具身性和情境性为重要特征的第二代认知科学将日受重视,并促使认知神经科学进入新的发展阶段。作者认为在身心关系上应该坚持生理只是心理的必要条件,而非充分条件的立场,克服生理还原论的危险;应该重新审视基于二元论的生理机制这种说法;心理学传统中的科学主义和人文主义有可能在第二代认知科学强调认知情境性的基础上达成某种融合;第一代认知科学对意识的研究是不成功的,因为对知觉、注意、记忆、思维等心理过程的研究不能代替意识的研究,同时还应避免以意识内容的研究取代心理学研究的倾向。第二代认知科学中的动力系统理论关于变量（因素）之间的偶合（coupling）关系完全不同于变差分析中的变量之间的交互作用关系”,其动力系统模式可能更有助于破解意识的产生（涌现）之谜,并引发心理学研究的方法论的变革新潮。第二代认知科学的兴起将启发人们对身心关系、生理还原论、意识研究在心理学中的地位、人工智能对心智完全模拟的可能性等重大问题重新思考     

An Other State of Mind is Possible: Anarchism and Psychology

When order is presumed to rely upon centralised authority, anarchy is assumed to mean violent chaos. However, anarchists have long argued, and demonstrated, that other forms of order are both possible and beneficial: ecologically, socially and psychologically. While anarchism has been influential in the development of psychology and is currently being taken up in related disciplines, with the exception of Dennis Fox's body of work, anarchism has yet to be taken seriously in contemporary psychology. Drawing on anarchist, poststructuralist and feminist theory as well as personal experience, this paper offers an introduction to anarchism as not only a public social practice but also an inner state of mind. This is offered in contrast to the state of mind which underpins the state as institution. The statist state of mind is characterised by representation over and above direct experience, an attraction to domination and control, and a continual reliance on fear. An other state of mind, necessary for and produced by anarchist(ic) social relations, is characterised by vitality (freedom–equality), non‐attachment to memory, and love. Such a state of mind, I argue, is cultivated through (spiritual) practice internally and through free, equal and loving relations with others. Such nano‐ and micro‐level processes networked together potentially result in macro‐level anarchist social relations more commonly associated with anarchist thought.     

“You touched my heart”: Modes of memory and psychoanalytic technique

Abstract

With the concept of procedural unconscious processes, contemporary psychoanalysis goes beyond Freud, who did not know of implicit memory and the resulting procedural relational dynamics. Today, lack of mentalization and symbolization is regarded as another mechanism besides repression constituting the psychodynamic unconscious. From that theoretical background, the manifestation of early pre-reflexive archaic experience can be conceptualized as procedural transference and handled in a way that takes care of the specific functioning inherent to the underlying archaic states of mind. Using material from the analysis of a narcissistic patient, the merging of episodic and procedural modes of transference and how this affected the psychoanalytic technique are demonstrated.     

Mindless Bodies–Bodyless Minds

Possibilities opened up by scientific–technical developments of the last century have led to the breaking up of our basic concepts regarding elementary aspects of human life. Boundaries are more easily crossed (also among genders); the reality of functions and the functions of reality are becoming interchangeable. The audio-visual galaxy, which has evolved over the course of the 20th century, with its two dimensionality has resulted in generations growing up in the past decades who have learnt that the “other” can be a virtual body: the sensual is no longer an essential part of human relations. The somato-affective aspects of the experience get split off—relationships emerge between bodyless minds. This fragmentation also means that the body is seen increasingly as mindless: the linkages between body and mind are profoundly undermined. Reality and fantasy melt into one another. Reality control and thinking becomes insecure effected by a view of the world that has lost its keystones of orientation. When body boundaries get confused in such a manner how do ego boundaries develop? How will primary relationships alter among such conditions? What will the internal images of the objects be like? The deconstruction of our basic concepts about space, time, dimensions, body- and ego boundaries made differentiation and the processes of symbolization extremely difficult. Postmodern ideas, questioning the validity of facts have contributed greatly to transforming our image of reality also on a theoretical level. How do these massive changes effect our daily clinical work and our theory of the mind? My paper tries to explore some experiences and ideas related to these questions through clinical cases and narratives of our present times.     

The Mind as Skills and Dispositions: On Normativity and Mediation

On the occasion of the critique of Alfredo Gaete and Carlos Cornejo, this article explains and extends the hybrid theory of the mind that I recently presented in this journal. Taking inspiration from Rom Harré’s program for a hybrid psychology, the theory is supposed to be integrative and aims to broaden Harré’s hybrid psychology by including not just the brain, but also the body, social practices, and technological artifacts as mediators of the mind. The mind is understood not as a substance of any kind, but as a set of skills and dispositions to act, think, and feel. This implies a normative view of the mind, according to which psychological phenomena do not simply happen, but are done, and can consequently be done more or less well. I provide arguments in favor of grounding psychology in normativity rather than conscious experience, and I explain why the emphasis on mediators does not represent a threat to the ontological primacy of the person in psychology.     

心理学解释的层次与衔接问题

心理学解释(psychological explanation)及其相关问题的探讨,是当代心理学哲学的一个重要论域,也是心理学方法论的核心理论问题。对心理现象的本质、特征及其作用机制的探讨,历来是哲学家与科学家孜孜以求的共同事业。在从不同视角、基点、逻辑理路对心灵及其与大脑的关系进行探析的过程当中,形成了不同的研究范式、概念框架和解释原则。我们既可以从较高的、个人的解释层次     

杜威反射弧概念中的具身认知思想

伴随第二代认知科学的兴起,大量研究者开始在具身认知这一主张上达成共识,即有机体的身体运动以及与身体运动相关的特征和感觉经验（或称身体经验）在认知过程中扮演重要角色,而有机体的身体又嵌入到其所处的动态环境之中,从而形成一个不可分割的整体。杜威在《心理学中的反射弧概念》一文中的论证蕴含了上述具身认知思想的雏形,主要体现在：（1）身体运动协调构成了感觉运动回路。（2）在身体运动协调基础上形成的身体经验在感觉运动回路中具有连续性。（3）感觉运动回路中的身体运动与经验以环境为背景,最终目的是为了适应环境。未来的具身认知研究可以借鉴杜威所论证的反射弧概念,对上述三个方面作出进一步探索。     

The Sublime and the Other

What is the philosophical significance of the “sublime”, and does this concept still have any relevance to contemporary life? In this essay, I argue that the experience of the sublime is exceptionally important, insofar as it presents us with a general model for the experience of otherness, the encounter with transcendence itself, which might reasonably be viewed as impossible. As Rudolf Otto suggested, the experience of the sublime is closely related to the experience of the sacred; and even in Burke and Kant, the sublime is to be grasped as both an aesthetic and a religious experience which finally opens the individual to that which is greater than herself. Thus, the sublime has become a major theme in postmodern theory, precisely because it gives us access to the sacred and that which is wholly “other.”     

当代心理学发展的一种新取向--进化心理学

进化心理学是近年在西方心理学中出现的一种新的研究取向,目前仍没有一个明确的概念和系统的理论。其基本主张是：过去是理解心理机制的关键;功能分析是理解心理机制的主要途径;心理机制是在解决问题的过程中演化形成的;模块性是心理机制整体组织的特性;人的行为是心理机制和环境互动作用的结果。进化心理学的发展既有意义同时也存在局限。其意义是：其发展与当代科学发展趋势相一致;它的研究促进了对人性和心理的进一步思考。局限是：具有遗传决定论的倾向;方法论存在一定的缺陷,忽视了文化对进化的意义等等。     

'Fascination', 'contagion' and naming what we do: rethinking the transcendent function

Taking 'The psychology of the transference' (Jung 1946) and 'Problems of modern psychotherapy' (Jung 1931) as its text, this paper begins by challenging the usefulness of the term 'transcendent function' in contemporary debate about the nature of 'imagination and psychic transformation in analysis'. It argues that Jung's language in The Practice of Psychotherapy (CW 16)-fascination, suffering, infection, influence-is closer and truer to the experience it describes than the philosophically inspired terms transcendent function and conflict of opposites. His ideas in these writings anticipate later trends in psychoanalytic theory concerning countertransference and the effect of one mind on another, and constitute a theoretical basis for the concept of mutual transformation. Jung's radical insistence on an analytic relationship founded on mutual unconsciousness as the locus of transformation cannot, it is argued, be satisfactorily accounted for by the traditional terminology.     

David Hartley's Newtonian neuropsychology

David Hartley's association psychology has been immensely influential. His vibrationist neurophysiology has, in contrast, been largely overlooked and forgotten. Hartley's vibration theory is examined. On the one hand it is shown how closely it is related to Sir Isaac Newton's mathematical physics and on the other how well it complements the association theory. The vibration theory, indeed, strongly influenced Hartley's associationist psychology and hence is of more than merely antiquarian interest. Although Hartley's understanding of the central nervous system has long been superseded, his general ideas prefigure some aspects of contemporary neurophysiology and philosophy of mind and thus provide a further reason for rescuing his vibrationism from oblivion.     

Early trauma and affect: the importance of the body for the development of the capacity to symbolize

In this paper I aim to outline the importance of working clinically with affect when treating severely traumatized patients who have a limited capacity to symbolize. These patients, who suffer the loss of maternal care early in life, require the analyst to be closely attuned to the patient's distress through use of the countertransference and with significantly less attention paid to the transference. It is questionable whether we can speak of transference when there is limited capacity to form internal representations. The analyst's relationship with the patient is not necessarily used to make interpretations but, instead, the analyst's reverie functions therapeutically to develop awareness and containment of affect, first in the analyst's mind and, later, in the patient's, so that, in time, a relationship between the patient's mind and the body, as the first object, is made. In contrast to general object‐relations theories, in which the first object is considered to be the breast or the mother, Ferrari (2004) proposes that the body is the first object in the emerging mind. Once a relationship between mind and body is established, symbolization becomes possible following the formation of internal representations of affective states in the mind, where previously there were few. Using Ferrari's body‐mind model, two clinical case vignettes underline the need to use the countertransference with patients who suffered chronic developmental trauma in early childhood.     

To feel is to know relations: James' concept of stream of thought and contemporary studies on procedural knowledge

The theory of William James concerning the temporal and dynamic nature of mind is analyzed as implying that thought is a flow of subjective experience that belongs to the material flow of living beings, and therefore, that knowledge is primarily affective and practical rather than declarative and contemplative. In this context, we will discuss contemporary theory and research relevant to the discussion about declarative and procedural knowledge, with the focus on a literature review in the neurosciences of knowledge. Then we reconstruct James' theory of mind as flow, in terms of relatedness, feeling, and temporality of experience. The Principles suggest that declarative knowledge is not independent, but derived and supported by a more basic knowledge that is both procedural and affective in nature. Finally, we discuss possible lesson for nowadays efforts to develop a dynamic account of the procedural nature of knowledge.     

"认知革命"与"第二代认知科学"刍议

以计算隐喻为核心假设的传统认知心理学以及联结主义心理学均不能克服离身心智（disembodied mind）的根本缺陷,当代认知心理学正面临着新的范型转换．以具身性和情境性为重要特征的第二代认知科学将日受重视,并促使认知神经科学进入新的发展阶段。作者认为在身心关系上应该坚持生理只是心理的必要条件,而非充分条件的赢场,克服生理还原论的危险;应该重新审视基于二元论的生理机制这种说法;心理学传统中的科学主义和人文主义有可能在第二代认知科学强调认知情境性的基础上达成某种融合;第一代认知科学对意识的研究是不成功的,因为对知觉、注意、记忆、思维等心理过程的研究不能代替意识的研究,同时还应避免以意识内容的研究取代心理学研究的倾向、第二代认知科学中的动力系统理论关于变量（因素）之间的偶合（coupling）关系完全不同于变差分析巾的变量之间的交互作用关系,其动力系统模式可能更有助于破解意识的产生（涌现）之谜,并引发心理学研究的方法论的变革新潮,第二代认知科学的兴起将启发人们对身心关系、生理还原论、意识研究在心理学中的地位、人工智能对心智完全模拟的可能性等重夫问题重新思考。     

On Some Advantages of Mutual Sexual Fantasy in the Analytic Situation: Commentary on Paper by Christopher Bonovitz

This commentary reflects a fundamental agreement with Christopher Bonovitz' main thesis—fantasy, indeed, cannot be seen as a product of an isolated mind and is intrinsic to the development of both optimal internal and interpersonal richness. The theme of mutual sexual fantasy between analyst and patient in particular is highlighted for discussion. It is argued that, contrary to the more discussed dangers of erotic countertransference feelings, the absence of analysts' reciprocal sexual fantasy has the potential to deaden the analytic relationship and result in a less than satisfactory analytic experience.     

From philosopher to psychologist: the early career of Edwin Ray Guthrie, Jr

Edwin R. Guthrie rose to prominence as a psychologist in the 1930s. His theoretical outlook was behavioristic. This approach came from his conviction that an objective method could be applied to a scientific treatment of mind. Prior to becoming a psychologist, he was a philosopher of mathematics. Guthrie was initiated into psychology by Stevenson Smith, from whom he learned a psychology of adjustment informed by comparative research, Columbia functionalism, and clinical psychology. Guthrie's first step into psychology was in collaboration with Smith on Chapters in General Psychology (S. Smith & E.R. Guthrie, 1921). To synthesize their own unique position on learning from the contemporary theory and research, they used the principle of association. This articles focuses on Guthrie's origin and his development into a learning theorist.     

Transformations of Emotional Experience

In this paper the author approaches mental pain and the problems in a psychoanalytic treatment of patients with difficulties in the psychic transformation of their emotional experiences. The author is interested in the symbolic failure related to the obstruction of development of phantasies, dreams, dream‐thoughts, etc. She differentiates symbolization disturbances related to hypertrophic projective identification from a detention of these primitive communications and emotional isolation. She puts forward the conjecture that one factor in the arrest of this development is the detention of projective identifications and that, when this primitive means of communication is re‐established in a container–contained relationship of mutual benefit, this initiates the development of a symbolization process that can replace the pathological ‘protection’. Another hypothesis she develops is that of inaccessible caesuras that, associated with the detention of projective identification, obstruct any integrative or interactive movement. This caesura and the detention of projective identifications affect mental functions needed for dealing with mental pain. The personality is left with precarious mental equipment for transforming emotional experiences. How can a psychoanalytical process stimulate the development of creative symbolization, transforming the emotional experiences and leading towards mental growth? The author approaches the clinical problem with the metaphor of the psychic birth of emotional experience. The modulation of mental pain in a container–contained relationship is a central problem for the development of the human mind. For discovering and giving a meaning to emotional experience, the infant depends on reverie, a function necessary in order to develop an evolved consciousness capable of being aware, which is different from the rudimentary consciousness that perceives but does not understand. The development of mature mental equipment is associated with the personality's attitude towards mental pain. The differentiation between psychotic, neurotic or autistic functioning depends on what defences are erected to avoid mental pain. The primary link between infant and mother is where the building of mental equipment takes place, through communicational forms that, to begin with, are not verbal. The author suggests the need for the development of an ideo‐grammar (in gestures, paralinguistic forms, etc.) in primary relations, as the precursor forms that will become the matrix for the mental tools for dealing with emotional experiences in a mature way. The paper stresses the significance of the parental containing function for the development of symbolization of prenatal emotional experiences. This containment develops ideograms, transformations of sense impressions into proto‐symbols, instruments that attenuate the traumatic experiences of helplessness. The author takes Bion's ideas about extending the notion of dream‐work to an alpha function that goes on continually, day and night, transforming raw emotional experiences in a ‘dream’. In order to acquire a meaning, facts need to be ‘dreamed’ in this extended sense. Meaning and truth are the nurture of the mind. Mental growth, the development of adequate tools – including reverie – for dealing with mental pain, seen from a psychoanalytic perspective including reverie, implies that the object becomes a provider of meanings. Analysis begins to aim primarily at the generation or expansion of the mental container, instead of predominantly working on unconscious contents as such.     

迎接心理学发展的第三波

心理学自冯特始便存在两种类型,自然科学的心理学和人文的心理学.本土心理学依据“一种心智,多种心态”的原则,建构了儒家关系主义理论和自我曼陀罗模型,这种含摄文化的理论解决了冯特以科学方法研究文化的难题.批判实在论和多重哲学典范的结合,奠定了华人本土心理学科学哲学基础,在此基础上,华人本土心理学将迎来心理学发展的第三波.