In Memoriam: Wolfhart Pannenberg (1928–2014)

Prompted by the September 4, 2014 passing of a Continental titan of Protestant systematic theology, this article summarizes the life and thought of Wolfhart Pannenberg. A brief review is offered of his conversion from atheism to the Christian faith, student studies, and faculty positions along with his corpus of writings. An in‐depth analysis is offered of Pannenberg's key theological commitments to creation, eschatology, Christology, Trinity, retroactive ontology, prolepsis, anthropology, and the relationship between time and eternity. The scale and complexity and subtlety of Pannenberg's worldview renders it vulnerable to charges of incoherence; but few can doubt the masterful achievement of the gift of this person's life—a gift from God—to the world of Christian theology.     

‘Translation’ and ‘transformation’ in the analytic situation: Freud – Bion – Laplanche

Following a short introduction to the core theses of Jean Laplanche’s theory of a ‘general seduction’ the author presents the resultant clinical position of the analyst. In the same way that an adult sends ‘enigmatic messages’ to the child, it is the analyst’s task to reopen this primal situation so that the patient can find new ‘translations’ for these messages. Laplanche distinguishes between the function of the analytic frame – which represents and supports attachment – and the ‘sexual’– which is the repressed and constitutes the unconscious. Only the focus on this unconscious facilitates the deconstruction of ‘incorrect’ translations. Accordingly, the analyst, says Laplanche, should not take part in construction – this is a self‐construction of the patient – but only in reconstruction. The author compares this clinical model with Freud’s notions and the ‘transformation processes’ through the alpha function as described by Bion. She illustrates Laplanche’s model and the interpretation strategy with case material.     

Understanding consumers' brand‐induced food taste perception: A comparison of ‘brand familiarity’ – and ‘consumer value – brand symbolism (in)congruity’ – accounts

Past research has shown that familiar brands can boost consumers' food taste experiences. On the other hand, more recent evidence suggests that the (in)congruity between consumer values and brand symbolism can affect the food taste perception. This study is the first one to integrate these two accounts into one single conceptual framework and to empirically evaluate their relative roles in explaining consumers' brand‐induced taste perception. Two experiments involving taste trials (blind vs brand‐cued sensory evaluation) were conducted. The first experiment analysed the brand familiarity effect, whereas the second experiment addressed also the taste perception of yogurts with differing brand symbolism amongst food consumers with distinct value orientations to find support for the (in)congruity effects. This research implies that congruity is not responsible for enhancing consumers' taste perception beyond the level that is produced by the brand familiarity. In contrast, the incongruity effect appears capable of neutralising the brand familiarity effect. Therefore, these two explanations may operate independently. More generally, this study speaks for the importance of incorporating consumer value – brand symbolism incongruity mechanism into food consumption studies; even owners' of strong food brands cannot trust the ability of their brands to boost a consumer's taste experience if there is no correspondence between his or her central values and brand symbolism. Thus, an objectively better taste is not necessarily decisive; satisfactory sensory quality can suffice if it is coupled with imaginative and daring brand marketing that delivers unique emotional and functional benefits for well‐defined food consumer target segments. Copyright © 2011 John Wiley & Sons, Ltd.     

‘community psychology and politics’ by David Smail

Demystification, eschewing roles that disempower others and enhancing accessibility to the tools of knowledge, are consistent with the aims of community and applied social psychology. Although a focus on psychological empowerment can be a distraction from the need for actual power, it can also enhance it. Psychologists who avoid victim blaming and individual causal attribution biases can contribute to the discourse about social change. This requires both a reinterpretation of the known facts, and a reframing of social analysis. Social scientists and professionals are today's theologians and priests. Our power lies in our legitimation as interpreters of social reality. Teaching the psychology of empowerment, participative decision making and informed consent can influence the powerful as well as the powerless.     

Drivers’ illusions––no more risk

In this invited address to the International Congress of Applied Psychology, it is argued that traffic psychology has not had a major impact on accident prevention. The factors that have determined this are discussed. A review of the theories and models pertinent to drivers’ risk taking and road user behaviour in general is presented. It is argued that both risk-homeostasis theories and task capability model are not sufficiently precise to be used as a basis for preventive measures. Attitude–behaviour models derived from social psychology have proved to be powerful in identifying motivational factors influencing road user behaviour, but the majority of empirical evidence is based on self-reported rather than observed behaviour. It is argued that individual differences can provide a basis for accident prevention, in particular driver training.     

Melanie Klein’s letters addressed to Marcelle Spira (1955–1960)1

Between 1955 and 1960, Melanie Klein wrote some 45 hitherto unpublished letters to Marcelle Spira, the Swiss psychoanalyst living at that time in Geneva. In 2006, after Spira’s death, these letters were deposited with the Raymond de Saussure Psychoanalysis Centre in Geneva. They are the only known letters that Klein addressed to her psychoanalyst colleagues. Several topics are mentioned in them: (1) the meetings between the two women in Geneva and London; (2) Spira’s contribution to Boulanger’s translation into French of The Psychoanalysis of Children, which Klein herself carefully revised; (3) the papers that Klein was at that time working on, including Envy and Gratitude; (4) Spira’s own work; (5) the difficulties that Spira, a Kleinian psychoanalyst who trained in Buenos Aires, was encountering in her attempt to be admitted to the Swiss Psychoanalytical Society; and (6) a few items of personal and family news. In addition to the invaluable historical information that these letters provide, they offer us a very moving epistolary self‐portrait of Melanie Klein, enabling us to discover her personality in the final years of her life – she died in September 1960, just two months after writing her last letter to Spira.