Reply to benjamin

Action and insight form an essential dialectic within the psychoanalytic process. Yet many recent psychoanalytic formulations, while emphasizing integration, have continued to view psychoanalytic and action‐oriented techniques dichotomously. It is reasoned that certain behavioral‐cognitive techniques that promote adaptive behavior can become an active part of an in‐depth analytic experience, providing material for an exploration that results in new ways not only of relating but also of experiencing the self and others. Such an approach, while at times helpful to certain patients, can be counterproductive for others. An integrative approach is compatible with many recent psychoanalytic frameworks emphasizing a two‐person psychology, but not with a one‐person vision of the psychoanalytic situation; in the two‐person view, it is reasoned that an integrative approach is capable of maintaining the integrity of the analytic process. The outlined technique reflects a relational psychoanalytic orientation emphasizing internalized object relations, with the use of action‐oriented techniques organized by the superordinate goal of modifying psychic structure, conceptualized principally in terms of self‐ and object‐representations. Reasoning that this approach is congruent with certain theoretical contributions from Gill, Mitchell, Sandier, and especially Wachtel, among others, I state underlying assumptions of the approach, preliminary technical guidelines, and illustrative case material.     

Response to Strenger

Despite certain apparently common values, Strenger's critique is addressed largely to an inaccurate account of my views. It is also internally contradictory in various ways. On one hand, for example, Strenger favors a dialectic of science and the humanities as they bear on psychoanalysis; on the other hand, he declares science to be the exclusive psychoanalytic “metaphysic.” Remarkably, he claims that my critique of technical rationality is tantamount to advocating a passive reflective stance on the analyst's part, precluding anything akin to “coaching” to foster change. But I've written consistently about the dialectic of proactive therapeutic influence and critical reflection on that very influence and its implications. What's unacceptable about technical rationality is its positivist confidence about the effectiveness of prescribed interventions based on allegedly scientific evidence. With his lengthy survey of extra-analytic studies, Strenger evades engaging my specific arguments since they are strictly about the unwarranted privileging of the findings of psychoanalytic process and outcome research relative to clinical experience. He mistakenly equates my repudiation of such privileging with rejection of the value of “science” altogether for psychoanalysis. Finally, Strenger's claim that my “dialectical constructivism” eschews formulating universal truths about human nature ignores my consideration of human potentials for both denying and confronting mortality and the associated challenge of human agency. Embracing that challenge constitutes a moral position for psychoanalysis that is unequivocally opposed to uncritical compliance with culturally shaped demands for various types of therapeutic services.     

Disruption of early face recognition processes by object substitution masking

Visual stimuli can fail to reach conscious awareness when surrounded by dots sharing a common onset but remaining visible after target removal, a phenomenon known as object substitution masking (OSM). We assessed the locus of substitution by recording the N170 component of the human event-related potential during a face/house classification task. Delayed-offset dots impaired target categorization, confirming the generality of object substitution masking by extending the effect to realistic, complex stimuli. Furthermore, object substitution masking eliminated the N170 amplitude difference between faces and houses, providing the first neural evidence that object substitution masking disrupts structural encoding stages during object recognition.     

Intrinsic religiosity protects believers from the existential fear of a human Jesus

ABSTRACT

The present study examined the role of internalised religious beliefs in defending against existential concerns aroused from a creaturely Jesus. Prior work has found that biologically human traits (e.g., vomiting, sweating, etc.) can increase death concerns when applied to both humans and a god. Intrinsic beliefs, however, have been shown to reduce mortality awareness. In the current study, religious participants were primed with thoughts of either a human or neutral Jesus followed by a single item measure about fear of death. A moderated regression analysis found that whereas high intrinsic individuals were buffered from existential concerns, low intrinsic individuals experienced a greater fear of death when primed with a human Jesus. These results replicate prior work within terror management theory and the psychology of religion suggesting that internalised beliefs serve a protective function against existential anxieties.     

Cross-Cultural Comparisons of Adults’ Childhood Recollections: How are Peak-Experiences Described in China and Portugal?

Peak experiences are joyous and fulfilling moments in life, and thought to be associated with happiness and well-being. However, whether peak experiences vary from culture to culture is still under-researched. The current study investigated the autobiographical memories of peak experiences in Portugal and China. College students from Portugal and Mainland China (N = 161) reported their memory of a peak-experience occurring before the age of 14 and provided a self-rating on its enduring impact. We found that participants from Portugal reported peak-experiences involving a developmental landmark more frequently than did Mainland Chinese. In contrast, Mainland Chinese reported peak-experiences involving serenity more frequently than did Portuguese participants. Although Mainland Chinese provided more details about their peak-experiences, their narratives were more generic and emotionally mild. In particular, memory specificity (specific vs. general) significantly mediated the association between culture and developmental landmark, whereas memory emotionality (low arousal emotions) significantly mediated the link between culture and serenity. This study extends previous research on youthful peak-experiences to a cross-cultural context by incorporating measures of autobiographical memory to analyze variations between these two cultural groups.     

Reducing Implicit Prejudice

Implicit prejudices are social preferences that exist outside of conscious awareness or control. In this review, we summarize evidence for three mechanisms that influence the expression of implicit prejudice: associative change, contextual change, and change in control over implicit prejudice. We then review the evidence (or lack thereof) for answers to five open issues in implicit prejudice reduction research: (1) what shows effectiveness in real‐world application; (2) what doesn't work for implicit prejudice reduction; (3) what interventions produce long‐term changes in implicit prejudice; (4) measurement diversity in implicit prejudice reduction research; and (5) the relationship between implicit prejudice and behavior. Addressing these issues provides an agenda for clarifying the conditions and implications of reducing implicit prejudice.     

Forewarning of Graphic Portrayal of Violence and the Experience of Suspenseful Drama

The present study was designed to assess the effects of forewarning of explicit violence on the experience of suspense. Male and female undergraduate students were read one of two consent forms, which either alerted them to the violent and potentially offensive content of the film they were about to see or that assured them that the graphically violent material had been cut from the film. Participants then watched one of two suspenseful film clips. Results show that respondents who were told that the film clip contained graphic violence experienced significantly more distress than respondents who were told that graphic violent content had been cut. Gender differences also emerged, with females responding more strongly to the film clips than did the males. The mediating role of empathic sensitivity in the experience of suspense was considered in interpreting the observed gender differences.