Effects of context-induced processing operations on semantic information acquired from discourse

Effects of context on processes involved in understanding discourse were investigated. An experimental context designed to directly affect discourse processing by inducing subjects to generate inferences involving text content was compared to a context in which subjects simply listened to and recalled the content of a text. The extent of inferential discourse processing was estimated from derived semantic information in subjects' text recalls. The experimental context produced effects on inferred and other derived information in subjects' text recalls which were predicted from a constructive model of discourse processing. Also consistent with this model, the amount of derived information increased with repeated exposures to the text. In a third condition, subjects repeatedly listened to the text in the experimental context, but only recalled it once on the last trial. The context produced very substantial effects on proportions of derived information under this condition. Context effects were still present one week later.     

Representing logical and semantic structure of knowledge acquired from discourse

A network model of logical and semantic structures from which speakers or writers generate linguistic messages at the discourse level is presented. While linguistic structures were considered in developing the model, the semantic and logical networks are defined without reference to linguistic structures and thus may be used to represent knowledge structures acquired from both linguistic and nonlinguistic sources. A second problem addressed is that of determining what logical and semantic information is acquired when a text is understood. To assess acquired knowledge, a procedure is presented for coding a subject's verbal reconstruction of knowledge acquired from a presented text (or other input) against the logical and semantic structure from which the text (or other input) was derived. The procedures are illustrated using data obtained from children who were asked to “retell” simple narrative stories.     

The acquisition of abstract letter codes

A modification of Posner's letter-matching paradigm proposed by Beller (1971) was employed to study the development of abstract visual and name codes for letters. Second-, fourth-, and sixth-grade students (ages 8, 10, and 12 years, respectively) were presented in advance one of a pair of to-be-matched letters. Case agreement (upper- and lowercase) between the prime letter and the letter pair was manipulated to differentiate facilitation based on concrete features of the stimulus letter from that based on the letter's abstract visual code. For physical matches second graders showed greater facilitation from same-case primes than from different-case primes, whereas sixth graders benefited equally from both types of prime. For same-name and different conditions, no qualitative developmental differences were revealed as all subjects benefited from letter primes irrespective of case agreement. The acquisition and utilization of abstract visual codes for letters are a later acquisition than name codes, which were clearly operative at the lowest grade level in the present experiment.     

The I Ching and the psyche-body connection

Carl G. Jung's fateful meeting with Richard Wilhelm in 1929 has helped to build a bridge of depth psychological understanding between the East and the West. When Jung emerged from his 'confrontation with the unconscious', he felt validated by Wilhelm in his discovery of the healing power of medieval alchemical symbolism for the European psyche. Analytical psychology however offers a scientific, psychological understanding of Chinese wisdom as contained in the I Ching and Taoist alchemy. The Taoist alchemical tradition (also known as the Inner Elixir tradition of which 'The Secret of the Golden Flower' is a sample text) is based on the premise that psychological experience of the Tao can be achieved through mental and physiological means such as breathing and meditative techniques, gymnastics, dietary regimens such as fasting, consumption of medicinal herbs and minerals, and special sexual practices. This tradition incorporates the I Ching and traditional Chinese medicine in the alchemical opus. Taoist alchemy assumes the primacy of the physical body in the process of self-realization. The psychological and cosmic forces of the trigrams of the I Ching are stored in the internal organs of the body and are the basic material for the experience of Tao. The internal organs are the foundation of the material and subtle bodies and through cultivation, the body becomes spiritualized as the spirits are embodied. The body as a reflection of the entire cosmos becomes the residence of the gods. The realization of a new consciousness is symbolized by the hexagram Fu, meaning rebirth. The Chinese notion of Tao coincides with Jung's postulation of the unus mundus, the unity of existence which underlies the duality of psyche and matter, the psycho-physical background of existence. In this light, in the world of inner experience, East and West follow similar paths symbolically.     

From Geneva to Zürich: Jung and French Switzerland

An account is given of the constitution of several components of the Freudocentric reading of Jung and the genesis of analytical psychology, which, it is argued, has led to their mislocation in the intellectual history of the twentieth century.     

Firm Affinities

Jung apparently had learned Enghsh by the time he went to the Burgholzli Clinic, in 1900. There he worked with American and British psychiatrists, wrote papers in Enghsh, and treated his first American analysands. Through one of these, Medill McCormick, Jung came to know influential Americans and his curiosity about the United States grew. In 1909, he first visited the States, along with Freud, and by the time of their break Jung had established 'firm atfinities' with America. His relations with Great Britain took root about then. The first Jungian group was formed under the leadership of Constance Long, who was effective also in organizing American Jungians. After the Great War, Jung fiequently visited England to lecture and lead seminars arranged by H. G. Baynes and M. Esther Harding. He travelled to the American Southwest, East Afiica, and India in the company of American and Enghsh fiiends. After World War 11, Jung's association with Mary and Paul Mellon's Bollingen Foundation and the publishers Routledge and Kegan Paul led to the joint project of the Collected Works . In 1976, fifieen years after Jung's death, the twentieth and final volume appeared, and work on editions of Jung's letters, interviews, and seminars, also under American and British auspices, was well advanced.     

A serious misunderstanding: synchronicity and the generation of meaning

Abstract: This paper points to the problem caused by the fact that numerous academic ‘Jung studies’ are conducted on the basis of the English translation of Jung's works without any knowledge of his original texts and illustrates it with the misconstrual that Jung's concept of synchronicity suffered in the studies of many recent authors, as exemplified by two articles in the September 2011 issue of the JAP. The translation of ‘sinngemäße Koinzidenz’ as ‘meaningful coincidence’ seduced those writers to take synchronistic ‘meaning’ as meaning the meaningfulness of life or even as ‘transcendent meaning’, which is incompatible with Jung's synchronicity concept, and to replace Jung's strictly intellectual project of establishing an explanatory principle for synchronistic events (in addition to the principle of causality for all other events) by the fundamentally different project of focusing on the impact that such events may have for the experiencing subjective mind, on ‘human meaning‐making’, and, with a decidedly anti‐intellectual bias, of hoping for ‘shifts into non‐rational states of mind’.     

The hermeneutic background of C. G. Jung

Hermeneutics has been central to the practice of Jung's psychology from the beginning, although he never fully and consistently developed a hermeneutic method of inquiry and the literature addressing this aspect of his psychology is not extensive. In this paper(1) we undertake a critical re-examination of Jung's relationship to hermeneutic thought, based on his explicit references to hermeneutics in the Collected Works and his theoretical development of the notion of archetypes. Although Jung did not consistently formulate a hermeneutic approach to inquiry, his theoretical development of archetypes is rich in hermeneutic implications. In particular, his notion of the archetype as such can be understood hermeneutically as a form of non-conceptual background understanding. Some implications of this construal of archetypes for Jungian hermeneutics as a form of inquiry are considered.     

Professional relationships in dangerous times: C. G. Jung and the Society for Psychotherapy

Relying in part on previously unpublished documents of the 1930s, this paper(1) describes the origins and mission of the General Medical Society for Psychotherapy, both as it existed before Hitler's rise to power and as it was transformed afterward. Jung accepted the Society's presidency in 1933-34, on condition that it be restructured as an international, politically neutral organization, free from the laws of Gleichschaltung (Nazi conformity). The paper also contains a close study of Jung's collaboration with one interesting German colleague, Walter Cimbal. Cimbal, a neurologist, was briefly a member of the Nazi Party and, judging from his early letters to Jung, a Hitler enthusiast. Yet he also seems to have tried, together with Jung, to alleviate the difficulties of German Jewish colleagues whose lives were disrupted by the Hitler revolution. The paper includes translated passages from Cimbal's previously unpublished letters from 1933-36 and the post-war years. It also includes a first-person account by Wladimir Rosenbaum, the Zurich lawyer who assisted Jung in 1934, when Jung tried to mitigate the impact of anti-Jewish laws on his German Jewish colleagues. In the primary materials of this period one discovers more evidence of moral shadow-and also less-than is sometimes assumed.     

Synchronicity,the infinite unrepressed,dissociation and the interpersonal

This paper uses the logic derived by Matte Blanco to provide an Archimedean point and a mathematics, both of which Jung complained of lacking, with which to validate the notion of synchronicity and to demonstrate that it is one of the inevitable properties of an unconscious which is unrepressed such as Jung's collective unconscious, and that such an unconscious will also be affective and interpersonal as well as intrapersonal. These have important clinical implications. After an exposition of Matte Blanco's thinking, some clinical material is presented of an episode in which patient and author both suffered the same psychosomatic symptom some time just prior to a session. Correspondences between Matte Blanco's logically derived ideas and Jung's phenomenological observations are made.