On being, knowing and having a self

This paper(1) takes the distinction between being conscious ('core consciousness') and knowing that one is conscious (self-reflexive consciousness) as a starting point for differentiating between three different aspects of the self: 1) the overall process of psychosomatic being which we share with all living creatures and which expresses itself through action (self as totality), 2) the conscious awareness of knowing the self that is a peculiarly human phenomenon consequent on the development of symbolic imagination (sense of self including numinous experiences of the self) and 3) having a self (or soul) as an essential attribute of being human that can only be achieved through being endowed with a self in the mind of others (self-identity leading to the self as the centre of the personality). Some clinical implications of these distinctions are considered including the role of interpretation as fostering integration through the provision of alternative self-images, the loss of self-reflexive consciousness in states of overwhelming affect and the attack on the spontaneous psychosomatic being of the self in states of self-hatred and self-division.     

Selective exposure to television programmes and advertising effectiveness

This study focused on the influence of selective exposure within an experiment designed to investigate context effects on advertising effectiveness. In a semi‐natural viewing environment, 86 participants chose one of four television programmes to view. The programmes belonged to diverse genres: news and current affairs, light entertainment, sport, and action‐adventure. Each programme was interrupted by two commercial breaks containing unfamiliar advertisements for familiar product types. Self‐rated involvement, entertainment, and enjoyment of programmes correlated positively with subsequent measures of memory for and responses to the advertisements. The results support the hypothesis that the operation of selective exposure within an experimental situation may result in positive relationships between predictor variables and measures of advertisement effectiveness. Copyright © 2003 John Wiley & Sons, Ltd.     

Synchronicity and the meaning-making psyche

This paper contrasts Jung's account of synchronicity as evidence of an objective principle of meaning in Nature with a view that emphasizes human meaning-making. All synchronicities generate indicative signs but only where this becomes a 'living symbol' of a transcendent intentionality at work in a living universe does synchronicity generate the kind of symbolic meaning that led Jung to posit the existence of a Universal Mind. This is regarded as a form of personal, experiential knowledge belonging to the 'imaginal world of meaning' characteristic of the 'primordial mind', as opposed to the 'rational world of knowledge' in which Jung attempted to present his experiences as if they were empirically and publicly verifiable. Whereas rational knowledge depends on a form of meaning in which causal chains and logical links are paramount, imaginal meaning is generated by forms of congruent correspondence-a feature that synchronicity shares with metaphor and symbol-and the creation of narratives by means of retroactive organization of its constituent elements.     

Symbolic objects and the analytic frame

With reference to two patients who brought material objects to their sessions (previously discussed in Colman 2010a, 2010b), this paper reconsiders the pre-eminent role of verbal communication in analysis. I suggest that the privileging of words over action derives from Freud's view of the mind in which only that which can be put into words can become conscious. Following Stephen Mitchell (1993), I discuss the way that this view has become relativized by the shift away from an instinctual drive model to a more relational, meaning-making view of the mind. This is then linked to Jung's emphasis on the importance of symbols and the transcendent function and Milner's view of the therapeutic frame as a space for symbolic meaning. Drawing the boundaries of the therapeutic frame in this way allows for symbolic actions within the frame rather than as boundary-crossing deviations from a more narrowly defined frame which allows only for verbal communications.     

Optimal number of response categories in rating scales: reliability, validity, discriminating power, and respondent preferences

Using a self-administered questionnaire, 149 respondents rated service elements associated with a recently visited store or restaurant on scales that differed only in the number of response categories (ranging from 2 to 11) and on a 101-point scale presented in a different format. On several indices of reliability, validity, and discriminating power, the two-point, three-point, and four-point scales performed relatively poorly, and indices were significantly higher for scales with more response categories, up to about 7. Internal consistency did not differ significantly between scales, but test-retest reliability tended to decrease for scales with more than 10 response categories. Respondent preferences were highest for the 10-point scale, closely followed by the seven-point and nine-point scales. Implications for research and practice are discussed.