Better Never to Have Been Born

The pro‐life paradox, as I call it, begins with a single claim endorsed by many American Christians: infants and young children are innocent in the sight of God because they cannot yet take responsibility for their spiritual well‐being. With this in mind, I argue that pro‐life believers have unwittingly fallen victim to a theological paradox in which their attempts to save the earthly lives of unborn children make it theoretically possible for said children to die an eternal death. On the one hand, many Christians trust in an eventual spiritual reckoning where God will separate the “sheep” from the “goats” (see Matthew 25:31–46), ushering the former into heaven while damning the latter to hell. However, those who cannot yet repent and seek salvation are not blamed for their spiritual failings. If they die, they go to heaven because they are too young and intellectually immature to know any better. But if dead children are spiritually blameless, then abortion practitioners have perversely and paradoxically saved millions of unborn souls by removing human volition (and thus damnation itself) from the equation and by making it possible for the unborn to experience the joys of heaven without the temptations of earth.     

The Role of Defense in the Life Story

In modern societies, adults typically provide their lives with some sense of unity and purpose by constructing self-defining life stories that serve as their identities. Such stories are told to others and to an internalized audience or listener who serves as an ultimate judge and interpreter of the narrative. Defense mechanisms specify narrative strategies that persons use to shape how their lives are told to others and to their internalized audiences. Life events and experiences are incorporated into a life story to the extent that the internalized audience can make sense of the telling. Defenses function to make some stories more tellable than they might otherwise be and to keep other potentially storied accounts from ever reaching the status of being told.     

The Multiculturally Responsive Versus the Multiculturally Reactive: A Study of Perceptions of Counselor Trainees

Findings suggest that the completion of or exposure to multicultural counseling coursework or literature does not necessarily indicate an acceptance of or valuing of multicultural counseling literature. Survey results of counselor trainees' observations and perceptions of peers whose perspectives on diversity differ are presented and discussed. Implications for training and supervision are addressed.     

The internal representation of numbers

A principle of second-order isomorphism asserts that the functional similarities among internal representations parallel the structural similarities among the external objects to which those representations correspond. In accordance with this principle, subjects were asked to rate the similarities of all pairs of the numbers 0 through 9 in each of 24 conditions distinguished by the forms into which they were to be mentally transformed and then judged-including the visual forms of rows of dots and Arabic numerals, the auditory form of spoken English names, and the amodal form of the abstract concepts of the integers themselves. Similarity ratings were found to depend entirely upon the form in which the numbers were to be judged and not at all upon the form in which they were actually presented. Regardless of the form presented, multidimensional scaling solutions for each of the 24 conditions were readily interpretable in terms of structural properties of the form judged-curvature and closure for visual numerals; number of syllables, initial consonant, and vowel phoneme for auditory names; and numerical magnitude, odd-evenness, etc., for abstract concepts. Reanalyses of chronometric data are presented to illustrate how a fuller understanding of human cognitive processes may be attainable by using such structural models of internal representation in conjunction with studies of overt confusion and reaction time.     

HELPLESSNESS AND THE ANALYST’S WAR AGAINST FEELING IT

In our view helplessness is a primal, often intolerable feeling. It underlies and intensifies other feelings that are also hard to bear. Both analyst and patients face helplessness, and both resort to defenses, often intensely, in order to avoid it. The intensity of this battle can merit calling it a war. The analyst’s war is conducted using distancing, anger, blaming and disparaging as well as by intellectualizing the patient’s struggles. Patients then find themselves abandoned and helplessly alone. We analysts, of course, want not to fall into the trap of war, and we try to free ourselves from waging it. A major way we accomplish this is through continuously working, often with the help of analysis and self-analysis, to increase our capacity to maintain our emotional stability in the face of these intensities. We learn to find new forms of awareness, beyond words and ideas. It requires a new understanding of what is threatening to us, which fosters a deeper capacity to empathize with the patient. This helps us to find the psychic, physical and emotional space within ourselves in which to hold our helplessness and other profound affective experiences. In this way we become an increasingly steady resource for our patients as well as for ourselves.