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NIGEL MOORE 《Scandinavian Psychoanalytic Review》2013,36(1):9-64
During recent years, the neurosciences have entered into a dialogue with psychoanalysis, which has opened new perspectives for their integration. Despite these developments, reservations remain concerning the reducing effects of the neurosciences by overtly or covertly hiding the core elements of psychoanalysis. However, Freud made an explicit parallel between psychoanalysis and physics in their relationship with the unknown reality, and in their task of filling in gaps in knowledge. Freud's epistemological view implies that the relationship with the unknown reality unites rather than separates psychoanalysis from other sciences. On the other hand, in the clinical realm, Freud emphasized the autonomy of psychoanalysis. Instead of offering causal explanations, the value of the neurosciences to psychoanalysis depends on how well the knowledge derived from them can be integrated in psychoanalysis and given a clinical meaning. The primacy of clinical relevance also pertains to the findings of empirical outcome research. 相似文献
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DENISE M. CASTRO REBECCA A. JONES HAMID MIRSALIMI 《The American journal of family therapy》2013,41(3):205-216
The therapeutic alliance has consistently predicted client outcomes in psychotherapy. This study uses attachment theory as a resource in understanding the therapeutic alliance. Participants in this study were 27 mothers, 15 fathers, and 23 adolescents that participated in family therapy. Results indicate that mothers' reports of trust in their oldest child predicted the alliance, and adolescent ratings of trust in mothers and fathers moderated the relationship between therapy alliance and symptom distress. Implications for family therapy research and practice are discussed. 相似文献
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REBECCA MASON 《希帕蒂亚:女权主义哲学杂志》2011,26(2):294-307
Miranda Fricker claims that a “gap” in collective hermeneutical resources with respect to the social experiences of marginalized groups prevents members of those groups from understanding their own experiences (Fricker 2007). I argue that because Fricker misdescribes dominant hermeneutical resources as collective, she fails to locate the ethically bad epistemic practices that maintain gaps in dominant hermeneutical resources even while alternative interpretations are in fact offered by non‐dominant discourses. Fricker's analysis of hermeneutical injustice does not account for the possibility that marginalized groups can be silenced relative to dominant discourses without being prevented from understanding or expressing their own social experiences. I suggest that a gap in dominant hermeneutical resources is ambiguous between two kinds of unknowing: hermeneutical injustice suffered by members of marginalized groups, and epistemically and ethically blameworthy ignorance perpetrated by members of dominant groups. 相似文献
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