Religion as Dialogical Resource: A Socio-cultural Approach

William James proposed a psychological study of religion examining people’s religious experiences, and to see in what sense these were good for them. The recent developments of psychology of religion moved far from that initial proposition. In this paper, we propose a sociocultural perspective to religion that renews with that initial stance. After recalling Vygtotsky’s core ideas, we suggest that religion, as cultural and symbolic system, participates to the orchestration of human activities and sense-making. Such orchestration works both from within the person, through internalized values and ideas, and from without, through the person’s interactions with others, discourses, cultural objects etc. This leads us to consider religions as supporting various forms of dialogical dynamics—intra-psychological dialogues, interpersonal with present, absent or imaginary others, as well as inter-group dialogues—which we illustrate with empirical vignettes. The example of religious tensions in the Balkans in the 90’s highlights how much the historical-cultural embeddedness of these dynamics can also lead to the end of dialogicality, and therefore, sense-making     

Dynamics of perceptual grouping: Similarities in the organization of visual and auditory groups

In vision, the Gestalt principles of perceptual organization are generally well understood and remain a subject of detailed analysis. However, the possibility for a unified theory of grouping across visual and auditory modalities remains largely unexplored. Here we present examples of auditory and visual Gestalt grouping, which share important organizational properties. In particular, similarities are revealed between grouping processes in apparent motion, auditory streaming, and static 2-D displays. Given the substantial difference in the context, within which the phenomena in question occur (auditory vs. visual, static vs. dynamic), these similarities suggest that the dynamics of perceptual organization could be associated with a common (possibly central) mechanism. If the relevance of supramodal invariants of grouping is granted, the question arises as to whether they can be studied empirically. We propose that a “force-field” theory, based on a differential-geometric interpretation of perceptual space, could provide a suitable starting point for a systematic exploration of the subjective properties of certain classes of auditory and visual grouping phenomena.     

Denotation of contextual modal type theory (CMTT): Syntax and meta-programming

The modal logic S4 can be used via a Curry–Howard style correspondence to obtain a λ-calculus. Modal (boxed) types are intuitively interpreted as ‘closed syntax of the calculus’. This λ-calculus is called modal type theory—this is the basic case of a more general contextual modal type theory, or CMTT.CMTT has never been given a denotational semantics in which modal types are given denotation as closed syntax. We show how this can indeed be done, with a twist. We also use the denotation to prove some properties of the system.     

Definition,Foundation and Meaning of Illness: Locating Georg Groddeck in the History of Medicine

The paper reviews and discusses Groddeck's conception of illness. I first argue that Groddeck was a late Romanticist as much as he was a "wild" psychoanalyst. Then I use Groddeck's scattered formulations regarding definition, foundation, and meaning of illness in order to articulate them in the form of more explicit scientific statements. Finally, I suggest that Groddeck's theory of illness is fundamentally different from current medical conceptions, which, nevertheless, does not make our dialogue with him either less useful or indeed less necessary. It is through an investigation of Groddeck's therapeutic attitude and the spirit of his work that psychoanalysis and medicine can build foundations of bold, innovative, and healing future.     

Music, IQ, and the executive function

This article is a commentary on 'Examining the association between music lessons and intelligence' (Schellenberg, 2011).     

Varieties of Religious and Pornographic Experience: Latent Growth in Adolescents’ Religiosity and Pornography Use

The relationship between adolescent religiosity and pornography use has been longitudinally tested only in the United States. Given the social relevance of hypothesized mechanisms underlying the association, this study offers a three-wave longitudinal assessment of parallel latent growth in the two constructs carried out in a Southern European country. Using responses of 1,041 Croatian adolescents from the capital city (M_age = 16.14 years, SD = .45; 64.6% of female students) and latent growth curve modeling approach, we explored links between individual trajectories of change in religiosity and pornography use over a period of 24 months. In the observed period, religiosity decreased and pornography use increased among both male and female adolescents, but their dynamics were independent of each other—pointing to other (unmeasured) processes responsible for both adolescents’ sexualization and secularization. Important to note, the findings also pointed to an important role of age at first exposure to pornography for its frequency of use in middle to late adolescence.     

A mixed-model for psychoanalytic education*

Abstract

If psychoanalysis is to avoid total marginalization, something has to be changed in the way future generations are prepared for working with patients and doing research. Reformation of psychoanalytic education may easily be the crucial issue when it comes to the survival of psychoanalysis. Its current organizational scheme has been criticized for various reasons, and various models of its structure have been proposed. I advocate a model that would combine the best features of the university education (training in clinical skills together with philosophy of science and research methodology) with personal analysis as part of psychoanalytic institutes. Although universities can remedy some of the problems of psychoanalytic institutions, they cannot contain the subjective experience of being analyzed.