Erna and Melanie Klein

Erna was one of the child patients treated by Melanie Klein in Berlin, employing her recently discovered play technique. Since Erna died in Chile, the authors considered the IPA Congress in Santiago an opportunity to present a paper as a homage both to Erna and, especially, to Klein. She learned much from that very disturbed child, which she later used to sustain the ongoing development of her theories. The paper explores biographic data relevant to understanding both the case and the theories. It analyses the case material to follow Klein in the discovery and the handling of the child's transference and the harsh expressions of hate, jealousy and envy, which are brought in, with sad consequences, by strong persecutory feelings. Klein's comparison of this case with that of Freud's Wolf-man is also considered, mostly to show that the similarities were less than originally claimed, and that Klein, perhaps, was introducing a theoretic shift which led her technique to gradually change from ' Nachträglichkeit ' to the 'signification-resignification' pair, akin to Strachey's concept of the mutative interpretation. Lastly, the comprehension of Erna's strong psychotic traits and the links with later developments of the theory on psychosis are studied.     

Miscarriages of psychoanalytic treatment with suicidal patients2

The author describes a particularly perilous frontier on the psychoanalytic landscape‐ namely, the treatment of suicidal patients with serious personality disorders. Using a clinical example of egregious boundary violations by an analyst, he describes specific countertransference pitfalls that lead to mishandling the patients' expressions of suicidal despair. These include disidentification with the aggressor, failure of mentalization, collapse of the analytic play space, reactions to loss in the analyst's personal life, omnipotence, envy of the patient and masochistic surrender. The author emphasizes the unique vulnerabilities that accompany analytic treatment of such patients.     

The Tragedy of the Commons as an Essentially Aggregative Harm

This article identifies ‘the tragedy of the commons’ as an essentially aggregative harm and considers what agents in such a scenario owe to one another. It proposes that the duty to take reasonable precautions requires that agents make efforts to establish collective solutions to any essentially aggregative harm to which they would otherwise contribute. Baylor Johnson has argued that the general obligation to promote the common good requires that agents make efforts to establish a collective agreement to avert a potential tragedy of the commons. This article agrees with Johnson's analysis but argues that there are also negative duties, which give commons users additional moral reason to take collective action to prevent the destruction of the utility of the commons. These duties link commons users to resolving this particular problem and provide grounds to demand that they make greater efforts to prevent the destruction of the commons compared to bystanders. The article suggests that fulfilling negative duties can require establishing collective institutions with the power to regulate human action and interaction. This analysis could be applied to a range of social problems which result from the aggregation of actions and practices.     

Predicting youth access to tobacco: the role of youth versus store-clerk behavior and issues of ecological validity.

Twenty-one 15- to 17-year-olds attempted to purchase cigarettes in 232 stores in the manner that confederates typically do in access studies, as well as in the manipulative ways (e.g., lying about their ages) that youth smokers do, thereby modeling youth access to tobacco within versus outside of studies, respectively. Youth typical-research versus manipulative behavior was contrasted with clerk behavior (requests for youth ID cards) to examine the relative contributions of both to youth access to tobacco for the 1st time. Results revealed that clerk behavior was the strongest predictor of cigarette sales to youth and hence underscore the need for interventions with merchants. Sales nonetheless were higher under youth-manipulative conditions and thereby highlight the low ecological validity of access research.     

Do you get what you pay for? Preventing insufficient effort responding in MTurk and student samples

Previous research has developed multiple indices to detect instances of insufficient effort responding (IER; Huang et al., 2015, 0.1037/a0038510). Although these techniques are largely successful, conflation between effort and insufficient effort leads to unnecessary data removal, thus warranting investigation into IER prevention strategies such as warning statements. For example, Brühlmann et al. (2020, 10.1016/j.metip.2020.100022) reported that close to 60% of participants were flagged for IER on at least one IER detection index. The current study used positive, negative, and no warning statements in two samples (MTurk and university participant pool) to examine their impact on two types of IER. Results do not support the use of warning statements to reduce IER covertly, overtly, or overall. Although slightly more university participants were flagged for IER for two of five IER indices, the remaining three indices did not differ between samples. This finding represents an important contribution to survey research literature by directly comparing samples on a variety of IER indices. Implications for survey research necessitate the examination of additional prevention strategies and sample differences in IER.     

CONSENT,CONVERSION, AND MORAL FORMATION: Stoic Elements in Jonathan Edwards's Ethics

The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification of virtue as a singular and transformative good, and an account of moral formation as simultaneously self‐directed and received. Common ground between Edwards and the Stoics illustrates the value of recognizing Stoic moral thought as a philosophical framework that can enhance and undergird Christian ethicists' understandings of moral development and the nature of virtue.