Suggestibility effects persist after one year in children who experienced a single or repeated event

The study of long-term memory for repeated events has important implications for understanding autobiographical memory in a forensic context. Recall accuracy and suggestibility for details of an instance of a repeated event versus a single event were examined in children aged 5–6 and 7–8 years after a one-year delay. Children who reported an instance of a repeated event were more likely to report that a non-experienced detail had occurred and reported less correct information than did single-event children. After one year a significant suggestibility effect was still present. The present experiment provides further evidence for both the capabilities and limitations of children's long-term recall and reinforces the importance of non-suggestive interviews of children at all stages of investigation.     

On Murray Jackson's 1961 ‘Chair,couch and countertransference’

One of the problems facing psychoanalysts of all schools is that theory has evolved at a much faster pace than practice. Whereas there has been an explosion of theory, practice has remained, at least officially, static and unchanging. It is in this sense that Murray Jackson's 1961 paper is still relevant today. Despite the rise of the new relational and intersubjective paradigms, most psychoanalysts, and not a few Jungian analysts, still seem to feel that the couch is an essential component of the analytical setting and process. If the use of the couch is usually justified by the argument that it favours regression, facilitates analytical reverie and protects the patient from the influence of the analyst, over time many important psychoanalysts have come to challenge this position. Increasingly these analysts suggest that the use of the couch may actually be incompatible with the newer theoretical models. This contention is strengthened by some of the findings coming from the neurosciences and infant research. This underlines the necessity of empirical research to verify the clinical effectiveness of these different positions, couch or face‐to‐face, but it is exactly this type of research that is lacking.     

Out of the body: embodiment and its vicissitudes

Body‐mind dualism and the consequent neglect of the body of the analyst can have important negative effects on the analytical process leading all too often to misinterpretations of the analysand's verbal and non‐verbal communications and to disturbances of analytical temporality. This is intensified when we are dealing with individuals where disembodiment and states of psychic deadness are central features. The paper explores the philosophical roots of the idea of a disembodied mind and the way in which this impacts our relationship with the world. While André Green's concept of the dead mother and disturbances in the sense of self‐agency have been held to play an important role in states of psychic deadness, I suggest that it is rather disturbances in the sense of body ownership and of the body image which are more central. The paper then discusses the particular kinds of countertransference that can be evoked in the analyst when we find ourselves dealing with this type of patient and suggests how we can use our embodied countertransference to become aware of and elaborate our own feelings of deadness in order to overcome the loss of temporality that is characteristic of such states. This is illustrated with reference to my work with a young man with a masochistic perversion and a severe disturbance of the body image with an accompanying profound sense of psychic deadness.     

Perspectivism as a Way of Knowing in the Zhuangzi

A perspectivist theory is usually taken to mean that (1) our knowledge of the world is inevitably shaped by our particular perspectives, (2) any one of these perspectives is as good as any other, and (3) any claims to objective or authoritative knowledge are consequently without ground. Recent scholarship on Nietzsche, however, has challenged the prevalent view that the philosopher holds (2) and (3), arguing instead that his perspectivism aims at attaining a greater level of objectivity. In this essay, I attempt a structurally similar reinterpretation of Zhuangzi’s perspectivism. I argue that while the Chinese thinker sees all knowledge as perspective-dependent, he thinks that some perspectives are broader and more accurate than others. He utilizes shifts in perspective precisely in order to attain these superior perspectives, which constitute what he calls da zhi 大知, or “greater knowledge.” Whereas Nietzsche sees his perspectivism as methodologically continuous with the sciences, Zhuangzi’s “greater knowledge” has the goal of ensuring our survival and well-being in the everyday world.     

Psychoanalytic theory in times of terror

Recent events have underlined in the most tragic and dramatic way the need for depth psychology to turn its attention to the psychology of terror. The present paper attempts to distinguish between the psychological modes of horror and terror and explores the different theoretical approaches of Burke, Freud, Kristeva and Jung to this problem in order to cast light on the individual and collective functions that horror and terror play. While all these authors stress that terror and horror play a role in structuring the sense of identity and in strengthening community bonds, Freud and Kristeva believe that the experience of horror works to increase the exclusion of otherness through mechanisms of repression or foreclosure while Burke and Jung see in the encounter with the Negative Sublime or with the Shadow the possibility of widening the boundaries of ego consciousness and of integration of 'otherness'. The paper then uses the analysis of two horror movies and of a particular socio-cultural context to illustrate these different functions of horror and terror and to delineate possible solutions to the problems facing society.     

Up front and personal: confronting dynamics in the Family Group Conference

The Family Group Conference is a participatory model of decision making with families in child protection. It is a legal process that brings together the family, including the extended family, and the professionals in a family-led decision-making forum. Bringing together extended family and professionals to discuss child protection concerns can create a highly charged dynamic. Workers are challenged by family, family are challenged by workers, and family members challenge each other. Practice is also exposed to wider scrutiny as professionals also challenge the work. This article briefly describes the development and practice of family group conferencing as a family-centred legal process in Aotearoa, New Zealand. It then examines the findings of a study exploring the dynamics emerging from family group conference practice from the perspective of the coordinators who convene them. Family group conferencing as a family strengthening practice is discussed.     

Does eye gaze indicate implicit knowledge of false belief? Charting transitions in knowledge

Three-year-olds sometimes look to the correct location but give an incorrect verbal answer in a false belief task. We examined whether correct eye gaze among 3- to 5-year-old children indexed unconscious knowledge or low confidence conscious knowledge. Children "bet" counters on where they thought a story character would go. If children were conscious of the knowledge conveyed by their eye gaze then they should have bet modestly on their explicit answer (i.e., been unsure whether this answer or the answer conveyed through eye direction was correct). We found that children bet very highly on the location consistent with their explicit answer, suggesting that they were not aware of the knowledge conveyed through their eye gaze. This result was supported by a number of conditions that showed that betting was a sensitive measure of even small degrees of uncertainty. The results shed light on false-belief understanding, the implicit-explicit distinction, and transitional knowledge. We argue that the transition to a full understanding of false belief is marked by periods of implicit knowledge and explicit understanding with low confidence.