Confidant Relations Among Taiwanese: Implications for Ethnic Chinese Health Care Treatment

The select individual(s) whom one trusts in sharing important personal matters is sometimes referred to as a confidant. The confidant relationship has received increasing attention in recent years as a major social factor contributing to individual health and wellness. Yet, little empirical data has been available to guide health researchers, policy-makers, and practitioners. In this study, 142 adult Taiwanese responded to a structured questionnaire. Participants comprised 105 females, 32 males, and five with sex unspecified (overall mean age?=?33.8, age range?=?18 to 74 years). They were asked whether they had a confidant, and if so, to describe various features of this relationship. Contrary to previous studies conducted in Europe and the Americas, our investigation found that Taiwanese men were equally likely as Taiwanese women to have a confidant (87.5 % of males and 89.5 % for females). Taiwanese women were significantly more likely to have a female rather than a male confidant, whereas males showed no such sex difference. A significantly higher percentage of confidants were non-family members rather than spouses or other immediate/extended family members. This finding is consistent with research on the relatively minor salience of emotional intimacy in Taiwanese marriages and the hierarchical structures of many Taiwanese families. The implications of our findings for enhancing Taiwanese and broader ethnic Chinese health treatment are discussed.     

Implicit volition and stereotype control

Goals are mental representations that vary in accessibility and operate within goal systems. The implicit nature of goal activation and pursuit is shown here to make goals effective not merely at overturning the influence of an activated stereotype on how people respond to members of stereotyped groups, but effective at implicitly controlling the activation of stereotypes in the first place. In a set of experiments examining chronic egalitarian goals, faces and names of members of stereotyped groups presented as target stimuli led to the inhibition of stereotypes, as well as to the heightened accessibility of egalitarian goals. A separate set of experiments illustrate a similar ability of individuals to control stereotype activation when egalitarian goals are temporarily triggered within a context, rather than being chronically held. Goals that require one to inhibit stereotypic associations to a target can lead to the intended, yet implicit, control of stereotype activation, even when one is not aware the goal is active or being pursued or being regulated.     

Tanya and the Adaptive Dialectic of Romantic Passion and Secure Attachment

My analytic work with Tanya illustrated one unique, heightened, individual version of a pervasive human conflict: the way in which erotic passion can be experienced as inherently conflicting with other relational bonds and broader values. In virtually every culture throughout human history, we find expressions of this tension between passionate Eros and other forms of love.

My clinical approach entails an openness to multiple analytic perspectives, including Mitchell's posthumous views in Can Love Last. In addition, I make use of a sensibility informed by evolutionary biology as a vantage point for understanding the individual struggle of patients like Tanya, as well as illuminating some of the larger issues about Eros and attachment. I suggest that romantic aspects of Eros may have evolved as part of a complex psychological system designed to deal with specifically human existential vulnerabilities and anxieties, as well as a way of challenging the inherent human tendency to over-accommodate to the subjective world of the other.     

The Experience of Another Body on Our Body in Psychoanalysis: Commentary on Paper by Jon Sletvold

The current challenge of complexity requires that we overcome the mind–body dichotomy in order to find a more holistic way to explore human experience. Contemporary relational psychoanalysis tries to get past the overemphasis placed on language, and to include the development and promotion of a greater awareness of the bodily experience of the patient and analyst, with respect to their “bodies as they relate to each other.” We especially agree with Sletvold about the notion that psychoanalysis has a great deal to learn from the performing arts in terms of engaging in emotional communication and therefore of training the body to express emotions. This is true in particular for the “arts of time”: music, dance, acting. Unlike Sletvold, we keep the relational standpoint as a point of departure rather than as a point of arrival of processes. According to us, imitation is not the result of induction; rather it is a process whereby we discover and rediscover, that is, we find again the remains of the effects of another body on our body. In clinical praxis we should learn how to allow an ongoing dialectic between the implicit and the explicit. Finally, we underscore that we find the training program proposed by Sletvold original, innovative, and stimulating.     

Development of a Screening Instrument for Early Language Delay in Hong Kong Chinese: A Preliminary Study

Having language delay—one of the common neurodevelopmental difficulties during childhood—does not only imply an impairment in communication in the 1st few years of life. Previous studies have suggested that language problems have long-term implications for social, emotional, and intellectual development. Researchers have found that early identification and intervention of speech and language delay yields better treatment effects. However, unlike most of the motor developmental assessment tools, language assessment tools are not readily transferred across cultures because of the different linguistic features and the developmental stages of such features in a particular language or dialect. The present study presents an empirical example of the initial development of a culturally sensitive screening protocol, using vocabulary size as the indicator to minimize the effect of linguistic differences.     

Zwischen Tod und Urszene

Are there psychoanalytic ideas about what it means to be fully and creatively alive? Thoughts about this are prompted by Winnicott’s account of living by compliance or by creative apperception. A necessary aspect of independent, creative aliveness is a capacity to be interested in what disturbs our usual thought processes. Clinical examples show the truth of this for therapists in the clinical situation and it applies to life in general as well. Being fully alive involves a particular use of memory so as to move actively up and down one’s life experiences between past and present and also the ability to extend this imaginatively into the future, including particularly the experience of one’s own death which is ultimately and inescapably ‘uncanny’. Such freedom of internal movement makes it possible to see the present as a point of encounter between the past and the future. The past is bounded by the primal scene and the future by death, which represent the beginning and end of time. The present is thus also an encounter between time and timelessness. To tell a dream in an analytical session is to bring the timelessness of the unconscious into a time-bound framework. A clinical example shows how a sense of this crossover between time and timelessness helped a patient use his dream experience to develop a greater sense of aliveness. Vermeer’s painting of ‘The Kitchen Maid’ pouring milk is analysed as a visual representation of the intersection of time and timelessness. A case in a clinical seminar is described, which produced a disorienting sense of timelessness in the seminar group. The seminar leader then needed to help the discussion stay poised at a crossing-point between timelessness and time. A discussion of the myth of Orpheus considers Orpheus’ compulsion to look back at Eurydice as a failure of aliveness because he could not dream Eurydice at the intersection between the timelessness of the underworld and the linear temporality of everyday existence.