Early child rearing in Japan: Cross-cultural and intra-cultural perspectives

Within the field of cross-cultural developmental psychology, examinations of parenting serve to focus attention on development in the proximal context of the family and the distal context of the culture. Even though Japan is economically in the mainstream of the industrialized Western world, there are many cultural differences between Japan and Western countries; these include differences in cultural values, beliefs about children, parental behaviours and differences in the children themselves. The focus of this special issue is observational studies of early child rearing in Japan; included are cross-cultural comparisons with the United States, Germany and France, as well as studies within Japan. The contexts of the observations reported in this special issue include homes, laboratory playrooms, and day care centres. With intra-cultural and cross-cultural perspectives, an updated view of Japanese child rearing in the early years is presented.     

Congruity Effects in Time and Space: Behavioral and ERP Measures

Two experiments investigated whether motion metaphors for time affected the perception of spatial motion. Participants read sentences either about literal motion through space or metaphorical motion through time written from either the ego-moving or object-moving perspective. Each sentence was followed by a cartoon clip. Smiley-moving clips showed an iconic happy face moving toward a polygon, and shape-moving clips showed a polygon moving toward a happy face. In Experiment 1, using an explicit judgment task, participants judged smiley-moving cartoons as related to ego-moving sentences about space and about time, and shape-moving cartoons as related to object-moving sentences. In Experiment 2, participants viewed the same stimuli, but the cartoons were task-irrelevant. Event-related brain potentials revealed an early attentional effect of congruity on cartoons following sentences about space, and a later semantic effect on cartoons following sentences about time. Results are most consistent with accounts that posit differences in the processing of novel and conventional metaphors.     

Healing after Columbine: reflections of psychoanalytic responders to community trauma

Following the shootings at Columbine High School on April 20, 1999, the Denver Psychoanalytic Society provided both immediate and long-term interventions to those closely impacted by the tragedy. In this effort, analytically trained volunteers faced many personal challenges and role adjustments. To address these issues a reflective study group was formed twenty months after the traumatic event. Group discussions revealed a surprising number of residual symptoms from secondary trauma, as well as opportunities for shared coping among analysts. Little has been written about the very human and subjective responses of analysts in such circumstances. These experiences may be helpful to others in today's world of terrorism and unexpected violent events.     

Metaphor: Bridging embodiment to abstraction

Embodied cognition accounts posit that concepts are grounded in our sensory and motor systems. An important challenge for these accounts is explaining how abstract concepts, which do not directly call upon sensory or motor information, can be informed by experience. We propose that metaphor is one important vehicle guiding the development and use of abstract concepts. Metaphors allow us to draw on concrete, familiar domains to acquire and reason about abstract concepts. Additionally, repeated metaphoric use drawing on particular aspects of concrete experience can result in the development of new abstract representations. These abstractions, which are derived from embodied experience but lack much of the sensorimotor information associated with it, can then be flexibly applied to understand new situations.     

The Language of Violence: Chiastic Encounters

In her recent book, Violence and the Philosophical Imaginary (2012), Ann Murphy suggests that the philosophical imaginary, in particular that of contemporary continental philosophy, is imbued with images of violence (2012, 117). The concept of the philosophical imaginary is drawn from the work of Michèle Le D?uff to explore the role of images of violence in philosophy. Murphy sets the language of violence, reflexivity, and critique against that of vulnerability, ambiguity and responsibility. Her concern is that images of violence have become and may become more ‘neutralised, domesticated or eroticised’ in objectionable ways (2012, 3). There is no doubt Murphy has isolated and highlighted a striking feature of the continental imaginary in a clear and thoughtful way. My paper takes Murphy’s argument further by elaborating a Le D?uffian argument that theorises the reversal of priority from violent language to the violence of language. I take Murphy’s injunction for attention and sensitivity seriously by examining the language of violence and exposing that which is unfamiliar, what has become incorporated and what is revealed by the language that is used. The language of the third Reich and the language of the Rwandan genocide will be briefly compared to demonstrate these points. Our responsibility is to recognise the use of euphemism and metaphor to sometimes cover and sometimes blatantly advertise the horrifying truth. The focus on violence in philosophical language can lead us away from the violence of genocidal language and other violent language that philosophers, like all responsible people, are called to witness.