Generosity: a psychological and interpersonal motivational factor of therapeutic relevance

This paper examines the role of generosity in analysis. Generosity represents a complex constellation of cognitions and affects that is antithetical to those states of super-ego harshness that characterize many forms of human psychopathology. In development, generosity is evoked by idealization, and a dynamic axis of idealization-generosity promotes relational proximity between the child and its caretakers, and eventually fosters separation and individuation. Generosity is highly sensitive to adverse conditions, and requires environmental conditions that are conducive to psychosomatic well-being. The imaginal basis of generosity is rooted in the myth of the 'hero and the return', which is the mythic foundation of the analyst's role as psychopomp. It is argued that the generosity of the analyst is a cardinal therapeutic factor in treatment.     

The Spiritual Task of Religion in Culture: An Evolutionary Perspective

It is quite impossible to consider human nature within an evolutionary perspective if we leapfrog over culture and establish some direct relation between cosmic and human evolution without taking culture into consideration. Culture holds a significant place within the structures of nature, as the "epic" of evolution portrays nature—cosmic, physical, and biological. Religion emerges within culture, and it plays a role in organizing the human consciousness and in generating the stories, rituals, and morality that constitute the organization of consciousness. Since organization of consciousness determines how culture is conducted, and since we face a global crisis today because of the ways we are conducting our culture, religion's role is critical for the future of culture. Wherever it is attempted, whether in terms of traditional or posttraditional modes, the fashioning of adequate worldviews, rituals, and morality is an essentially religious activity. For both traditional and posttraditional modes, the task is to weave structures of meaning with the sciences of evolution so as to effect the most suitable organization of consciousness.     

The Epic of Evolution: A Course Developmental Project

The Epic of Evolution is a course taught at Northern Arizona University. It engages the task of formulating a new epic myth that is based on the physical, natural, social, and cultural sciences. It aims to serve the need of providing meaning for human living in the vast and complex universe that the sciences now depict for us. It is an interdisciplinary effort in an academic setting that is often divided by specializations; it focuses on values in a climate of relativism; and it concentrates on an enterprise for which there are few textbooks at hand. The course is presented in three segments: the cosmos before humans appeared, the human phenomenon, and scenarios for the future of evolution.     

VISITING DEAD ANCESTORS: SHAMANS AS INTERPRETERS OF RELIGIOUS TRADITIONS

Abstract. Religious traditions enable ancestors to encourage proper social behavior in their distant descendants. Although traditional myths and rituals can provide basic values, these values must be interpreted in light of the specific circumstances encountered by later generations. In tribal societies the task of interpreting religious traditions falls upon religious leaders known as shamans. Shamans, perhaps universally, are claimed to obtain instructions from dead ancestors on how to deal with social disruptions. This paper argues that a focus on the more exotic aspects of shamanism has kept previous studies from realizing the crucial role of shamans as interpreters of religious traditions.     

THE CUMULATIVE QUALITY OF CULTURE EXPLAINS HUMAN UNIQUENESS

What explains the unique features of human culture? Culture is not uniquely human, but human culture is uniquely cumulative. Cumulative culture is a product of our collective intelligence and is supported by cognitive processes and learning strategies that enable people to acquire, transform, and transmit information and technologies within and across generations. Technological and social innovations are currently driving unprecedented changes in cultural complexity and diversity. Innovation is a cognitively and socially complex, multistep process that typically requires (cumulative) cultural learning to achieve. I argue that the technological solutions that characterize twenty-first-century innovation can only be explained by understanding both the capacity to learn from and build upon the insights of others and the transmission systems that store the knowledge and technologies of previous generations. Human uniqueness is a product of cumulative cultural learning, transmission, and innovation.     

子夏里籍考

子夏是孔子得意弟子之一,晚年到西河教学,开创了著名的“西河学派”,为魏国的军事政治改革产生深远的影响,但是关于他的出生地,众说纷纭,本文通过史料对比和考证,证明子夏是卫国温人,他到西河教授并不是回到自己的老家。     

Culture and Cognitive Development

Human beings are biologically adapted for culture in ways that other primates are not. The difference can be clearly seen when the social learning skills of humans and their nearest primate relatives are systematically compared. The human adaptation for culture begins to make itself manifest in human ontogeny at around 1 year of age as human infants come to understand other persons as intentional agents like the self and so engage in joint attentional interactions with them. This understanding then enables young children (a) to employ some uniquely powerful forms of cultural learning to acquire the accumulated wisdom of their cultures, especially as embodied in language, and also (b) to comprehend their worlds in some uniquely powerful ways involving perspectivally based symbolic representations.     

God, Genes, and Cognizing Agents

Much ink has been spilled on the claim that morality and religion have evolutionary roots. While some attempt to reduce morality and religion to biological considerations, others reject any link whatsoever. Any full account, however, must acknowledge the biological roots of human behavior while at the same time recognizing that our relatively unique capacity as cognitive agents requires orienting concepts of cosmic and human nature. While other organisms display quasi-moral and proto-moral behavior that is indeed relevant, fully moral behavior is only possible for organisms that attain a higher level of cognitive ability. This, in turn, implies a significant role for religion, which has traditionally provided an orientation within which moral conduct is understood.     

The Mythic Potential of Evolution

This article focuses on therelationship between science and myth. Its author (1) suggests that the theory of evolutionpro-vides the most powerful mythic structure for our times; (2) points out the problems that arisefrom the fact that, historically, evolution became yoked to the earlier concept of material,technological "progress"; (3) argues for an interpretation of evolution that is basedon religious and psychological models of human development; and (4) proposes that such aninterpretation, in which personal and social growth is seen as the possible outcome ofevolutionary forces, may act as a corrective to a myth based on material progress.     

文化演化的认知视角——从个体社会学习出发探究文化动态性

文化演化是多学科共同关心的文化研究主题。文化演化的认知视角是心理学家切入该研究主题的一种方式, 它着眼于社会文化环境中的个体认知, 研究个体在社会学习过程中对文化信息的加工、改变、记忆与提取。文化演化的认知视角借用达尔文生物演化理论, 涉及文化传承、创新、选择三个子领域, 提出了文化演化的三原则: 遗传、变异、选择。文化传承的路径包括模仿和教导, 类型分为工具性与习俗性文化传承; 文化创新具有层次性, 人类特有的累积性文化演化建立在文化创新的基础之上, 体现了文化创新的代际传递; 基于行为生态学和人类认知机制的文化选择造成了文化信息的差异化适应。未来研究可以从研究概念、研究思路、研究方法三方面推进认知视角下的文化演化研究, 探索更高层次的文化创新, 扩展文化演化的前因变量, 结合新技术加深对文化演化的理解; 发挥文化演化对文化心理学研究的助推作用, 研究文化混搭、个性心理特征对文化演化的影响。