The capacity to forgive: An object relations perspective

Forgiveness is commended by Christianity, as well as other religious traditions, as one of the most central of virtues, so central that the New Testament links man's very salvation to his ability to forgive. However, mental health professionals have correctly pointed out that the mandate to forgive is often used by religious patients in the service of defenses such as reaction formation, undoing, and denial. The forgiveness ideal is often misunderstood as a command not to experience aggressive feelings.It is the thesis of this paper that the capacity for genuine forgiveness is central not only to spiritual development but to psychological development as well. It is suggested that Kernberg's object relations theory provides the best model for understanding the nature and importance of forgiveness. Mature forgiveness does not involve the elimination of negative feelings toward others (or oneself) but the integration of negative and positive self-object representations and their connected affect. Anger at the offending persons must then be tempered by appreciation for their concomitant good qualities and motivations or, at the very least, empathy for the flaws which prompted them to behave destructively. The result is a more realistic and balanced view of others (and oneself), a more genuine relationship to the full range of one's own inner experience, and a greater ability to respond constructively to frustrating persons and situations.This paper was presented at the Annual Meeting of the American Psychological Association in New York in August 1987. The author wishes to thank Mark Finn, Ph.D., and David Hamblin, Ph.D., for their valuable discussions in the development of the ideas in the paper. Address requests for reprints to Dr. Gartner, Dept. of Pastoral Counseling, Loyola College, 7135 Mistrel Way, Columbia, MD 21045.     

Love and Lust Revisited: intentionality, homosexuality and moral education

ABSTRACT In his book Sexual Desire , Roger Scruton wrongly maintains that human sexual experience is essentially intentional. His thesis depends on his highly revisionary definitions of 'sexual arousal' and 'sexual desire', the artificial nature of which I expose and criticise.
He admits that homosexual desire is capable of the same kind of intentionality as heterosexual desire, and is therefore not intrinsically obscene or perverted, but he advances reasons why homosexuality is morally different from heterosexuality and is therefore an object of disapproval. His arguments presuppose 'an impassable moral divide' between the sexes and are, on his own admission, not very cogent.
Since he allows that homosexual desire is a natural and spontaneous phenomenon and also proposes that moral education should guide us towards a state in which our sexuality is entirely integrated within a life of personal affection and responsibility, consistency requires that he adopt a sexual ideology which does not discriminate against homosexuality. For homosexuals are unlikely to achieve the 'sexual integrity' which Scruton advocates (and which I endorse) if they are constantly encouraged to disparage their own sexual nature and if social institutions make no positive provision for them.     

Visual stimulation affects the perception of voluntary leg movements during walking

When a limb is used for locomotion, patterns of afferent and efferent activity related to its own motion are present as well as visual, vestibular, and other proprioceptive information about motion of the whole body. A study is reported in which it was asked whether visual stimulation present during whole-body motion can influence the perception of the leg movements propelling the body. Subjects were tested in conditions in which the stepping movements they made were identical but the amount of body displacement relative to inertial space and to the visual surround varied. These test conditions were created by getting the subjects to walk on a rotatable platform centered inside a large, independently rotatable, optokinetic drum. In each test condition, subjects, without looking at their legs, compared, against a standard condition in which the floor and drum were both stationary, their speed of body motion, their stride length and stepping rate, the direction of their steps, and the perceived force they exerted during stepping. When visual surround motion was incompatible with the motion normally associated with the stepping movements being made, changes in apparent body motion and in the awareness of the frequency, extent, and direction of the voluntary stepping movements resulted.     

Does nondirectional signalization of target distance contribute to navigation in the Morris water maze?

The possibility that rats can navigate in the Morris water maze by reducing the difference between the memorized platform scene and the current sensory input was tested in nine blind rats. A computerized videosystem monitored the rats' movements in the pool and converted the rat-target distance into tones the frequency of which increased in 64 equal steps from 120 Hz at 128 cm to 7680 Hz at 0 cm. During 15 days of training to find a fixed platform position from different starting points (12 trials per day) average escape latencies decreased from 39.0 to 25.4 s. The performance significantly deteriorated when the acoustic distance signalization was omitted and/or when the target position was changed form trial to trial. It is concluded that blind rats solved the task by simultaneously employing search strategy based on position responses, mapping using acoustic background beacons, and distance reduction navigation. It is argued that the various strategies are additive and that their relative significance depends of the conditions of the experiment.