Mikhail Lifshits and the fate of Hegelianism in the 20th century

In his essay “Das literarische Erbe Hegels” (“The fate of Hegel’s literary legacy”, 1931) Lifshits addressed the fate of Hegelianism in the first third of the 20th century. He observed a struggle surrounding Hegel’s heritage between Marxism on the one hand, and Neo-Hegelianism or ?the Hegel renaissance“ on the other hand and came to the conclusion that the only legitimate Hegel heir is—Marxism. According to Lifshits, Neo-Hegelianism exploits the “Hegelian state” to justify the modern power state by illegitimately shifting the meaning of the Hegelian concept of the state. Thanks to Kojève’s philosophy, a diffuse yet profound Neo-Hegelian influence continues to have an impact on modern thinking, which gives cause in this essay to examine Lifshits’ verdict on the illegitimacy of the Neo-Hegelian Hegel heritage by confronting his argumentation with Kojève’s Neo-Hegelian concept. So, this essay will update Lifshits’ perspective on the fate of Hegelianism and broaden it beyond the horizon that was available to Lifshits.     

The Role of Supportive Parenting and Stress Reactivity in the Development of Self-Regulation in Early Childhood

Journal of Child and Family Studies - Maternal sensitivity and supportive discipline are important determinants of child self-regulation. Some evidence suggests that specific genetic or...     

Remaining or becoming secure: Parental sensitive support predicts attachment continuity from infancy to adolescence in a longitudinal adoption study

In a longitudinal study with 125 early adopted adolescents, we examined continuity of attachment from infancy to adolescence and the role of parental sensitive support in explaining continuity or discontinuity of attachment. Assessments of maternal sensitive support and infant attachment (Strange Situation Procedure) were completed when infants were 12 months old. When the children were 14 years old, we observed mothers' sensitive support during a conflict discussion. The adolescents' attachment representations were assessed with the Adult Attachment Interview. Mothers of secure adolescents showed significantly more sensitive support during conflicts than did mothers of insecure adolescents. Overall, no continuity of attachment from infancy to adolescence was found. However, maternal sensitive support in early childhood and adolescence predicted continuity of secure attachment from 1 to 14 years, whereas less maternal sensitive support in early childhood but more maternal sensitive support in adolescence predicted children's change from insecurity in infancy to security in adolescence. We conclude that both early and later parental sensitive support are important for continuity of attachment across the first 14 years of life. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

Relationships Among Spirituality, Religious Practices, Personality Factors, and Health for Five Different Faith Traditions

To determine: (1) differences in spirituality, religiosity, personality, and health for different faith traditions; and (2) the relative degree to which demographic, spiritual, religious, and personality variables simultaneously predict health outcomes for different faith traditions. Cross-sectional analysis of 160 individuals from five different faith traditions including Buddhists (40), Catholics (41), Jews (22), Muslims (26), and Protestants (31). Brief multidimensional measure of religiousness/spirituality (BMMRS; Fetzer in Multidimensional measurement of religiousness/spirituality for use in health research, Fetzer Institute, Kalamazoo, 1999); NEO-five factor inventory (NEO-FFI; in Revised NEO personality inventory (NEO PI-R) and the NEO-five factor inventory (NEO-FFI) professional manual, Psychological Assessment Resources, Odessa, Costa and McCrae 1992); Medical outcomes scale-short form (SF-36; in SF-36 physical and mental health summary scores: A user??s manual, The Health Institute, New England Medical Center, Boston, Ware et al. 1994). (1) ANOVAs indicated that there were no significant group differences in health status, but that there were group differences in spirituality and religiosity. (2) Pearson??s correlations for the entire sample indicated that better mental health is significantly related to increased spirituality, increased positive personality traits (i.e., extraversion) and decreased personality traits (i.e., neuroticism and conscientiousness). In addition, spirituality is positively correlated with positive personality traits (i.e., extraversion) and negatively with negative personality traits (i.e., neuroticism). (3) Hierarchical regressions indicated that personality predicted a greater proportion of unique variance in health outcomes than spiritual variables. Different faith traditions have similar health status, but differ in terms of spiritual, religious, and personality factors. For all faith traditions, the presence of positive and absence of negative personality traits are primary predictors of positive health (and primarily mental health). Spiritual variables, other than forgiveness, add little to the prediction of unique variance in physical or mental health after considering personality. Spirituality can be conceptualized as a characterological aspect of personality or a distinct construct, but spiritual interventions should continue to be used in clinical practice and investigated in health research.     

Convergent/Divergent Validity of the Brief Multidimensional Measure of Religiousness/Spirituality: Empirical Support for Emotional Connectedness as a “Spiritual” Construct

The objective of this article is to determine the convergent/divergent validity of the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS; Fetzer Institute & National Institute on Aging Working Group 1999) subscales by correlating it with the Temperament and Character Inventory (TCI) Self-Transcendence subscales (i.e., Mysticism, Transpersonal Identification, Self-Forgetfulness; Cloninger et al. 1994). The cross-sectional analysis of 97 undergraduate/graduate students from a Midwestern university was made. The results are (1) all five BMMRS spirituality subscales were significantly correlated with the TCI Mysticism scale; (2) two BMMRS scales (i.e., Daily Spiritual Experiences, Values/Beliefs) were significantly correlated with the TCI Transpersonal Identification scales; (3) no BMMRS spiritual subscales were significantly correlated with the TCI Self-Forgetfulness scale; and (4) of the BMMRS religion scales, only the Organizational Religiousness subscale was correlated with any TCI subscale (i.e., Mysticism). The BMMRS appears to have adequate convergent/divergent validity, although the need exists to determine specific dimensions of spirituality. Inspection of the specific items of the BMMRS and TCI spiritual subscales that were most consistently correlated (i.e., BMMRS Daily Spiritual Experiences, Values/Beliefs; TCI Mysticism, Transpersonal Identification) suggests the existence of a distinct spiritual construct that is best conceptualized as the experience of emotional connectedness to the divine, nature, and/or others.     

Lehrer on trustworthiness and acceptance

The paper explores Lehrer??s notions of trustworthiness and acceptance and the interplay between them; it adopts a historical approach, looking at how Lehrer??s views on these topics have evolved over the years.     

Interpersonal patterns in borderline personality disorder

Research has shown that a disturbed capacity to relate to others is a key feature of borderline personality disorder (BPD; e.g., Bender & Skodol, 2007; Gunderson, 2007). However, few attempts have been made to determine if and how this disturbance translates into identifiable core interpersonal patterns. This study investigated the relationship patterns of 68 patients presenting with BPD. Vignettes of interpersonal interactions spontaneously reported by participants were rated using the Core Conflictual Relationship Theme (CCRT; Luborsky & Crits-Christoph, 1990) method. Results of a factor analysis revealed six patterns of interactions: (1) interactions involving the ego ideal; (2) dependent-depressive interactions; (3) receptive interactions; (4) passive-submissive interactions; (5) successful interactions; and (6) sadomasochistic interactions. The clinical implications of these findings are discussed.     

Identifying illness perception schemata and their association with depression and quality of life in cardiac patients

The purpose of this paper is to identify groups of cardiac patients who share similar perceptions about their illness and to examine the relationships between these schemata and psychosocial outcomes such as quality of life and depression. A total of 190 cardiac patients with diagnoses of myocardial infarction, stable angina pectoris or chronic heart failure, completed a battery of psychosocial questionnaires within four weeks of their admission to hospital. These included the Brief Illness Perceptions Questionnaire (BIPQ), Beck Depression Inventory II (BDI II) and The MacNew Health-related Quality of Life instrument (MacNew). BIPQ items were subjected to latent class analysis (LCA) and the resulting groups were compared according to their BDI II and MacNew scores. LCA identified a five-class model of illness perception which comprised the following: (1) Consequence focused and mild emotional impact, n?=?55, 29%; (2) Low illness perceptions and low emotional impact, n?=?45, 24%; (3) Control focused and mild emotional impact, n?=?10, 5%; (4) Consequence focused and high emotional impact, n?=?60, 32%; and (5) Consequence focused and severe emotional impact, n?=?20, 10%. Gender and diagnosis did not appear to reflect class membership except that class 2 had a significantly higher proportion of AMI patients than did class 5. There were numerous significant differences between classes in regards to depression and health-related quality of life. Notably, classes 4 and 5 are distinguished by relatively high BDI II scores and low MacNew scores. Identifying classes of cardiac patients based on their illness perception schemata, in hospital or shortly afterwards, may identify those at risk of developing depressive symptoms and poor quality of life.     

The mental wormhole: Internal attention shifts without regard for distance

Attention operates perceptually on items in the environment, and internally on objects in visuospatial working memory. In the present study, we investigated whether spatial and temporal constraints affecting endogenous perceptual attention extend to internal attention. A retro-cue paradigm in which a cue is presented beyond the range of iconic memory and after stimulus encoding was used to manipulate shifts of internal attention. Participants?? memories were tested for colored circles (Experiments 1, 2, 3a, 4) or for novel shapes (Experiment 3b) and their locations within an array. In these experiments, the time to shift internal attention (Experiments 1 and 3) and the eccentricity of encoded objects (Experiments 2?C4) were manipulated. Our data showed that, unlike endogenous perceptual attention, internal shifts of attention are not modulated by stimulus eccentricity. Across several timing parameters and stimuli, we found that shifts of internal attention require a minimum quantal amount of time regardless of the object eccentricity at encoding. Our findings are consistent with the view that internal attention operates on objects whose spatial information is represented in relative terms. Although endogenous perceptual attention abides by the laws of space and time, internal attention can shift across spatial representations without regard for physical distance.