A study of posttraumatic spiritual transformation and forgiveness among victims of significant interpersonal offences

Forgiveness and spiritual transformation, both gain and decline, may follow being victimised. The purpose of this study was to investigate the role of forgiveness in posttraumatic spiritual transformation following interpersonal offences. One hundred forty-six participants who had been “significantly wronged” by another person completed measures of event-related distress, forgiveness, and spiritual transformation. Results showed that spiritual growth was positively related to the personal importance of religion. Event-related distress and unforgiveness were positively correlated with spiritual decline. Regression analyses revealed that forgiveness did not uniquely account for a significant amount of the variance in spiritual growth after controlling for demographic variables, religious and spiritual importance, and event-related distress. Rather, religious and spiritual importance accounted for a significant amount of variance in spiritual growth. Unforgiveness uniquely predicted spiritual decline. This study suggests a complex relationship between spiritual transformation and forgiveness. Results are discussed within the context of implications for clinicians and researchers alike.     

用原创精神讲好中医药故事

以往的科学或哲学阐释并没有使中医药摆脱为其合理性辩解的“被动”局面,而建立以故事阐释原创的新视野,有助于培育中医原创思维,促进中医药的“文化转型”及其发展,并由此能够真正转变政府决策的心态,引导整个行业通过发挥原创精神开创中医药事业发展的新局面.     

On psychic elements in a case of autistoid perversion

The paper explores the formation of psychic elements from an epistemological point of view, drawing on the work of Bion to examine a clinical case of autistoid perversion. Distinguishing the qualification of psychic elements from the realization of pre‐conceptions, the paper argues that psychical elements are constituted through a mutually shared experience of presence, and so they should be understood in a paradoxical way – through being‐O and transformations into K. These ideas are explored via a clinical case concerning a patient with an autistoid–perverse organization. The patient had been denied any bodily contact with her parents during her first year of life due to an infection; in later life she exhibited an autistoid coprophilic perversion. During the course of her treatment, as it became possible to break down the autistoid organization, the nameless contents surfaced in a mutually shared experience of presence. The analyst was able to hold on to their meaning, which was unavailable to the patient. The absent analyst, however, turned into the mother who ‘put the child down’ and was experienced by the patient as a suicidal threat. In being‐O, the analyst was able to endure the paradox of being the one who ‘put her down’ in order not to put her down; the paradox of being‐O functioned as a container for the destructive objectal dimension of the state of ‘being put down’.     

Soul pain and the therapeutic use of ritual

Abstract

This paper will explore the relationship between ritual and transformation. It will show how a therapist and a monk work together to create sacred spaces in which individuals can experience transformation of and through their personal histories, linking their past, present and future to address their soul pain through ritual.

It is illustrated with case studies which will demonstrate the phases of ritual work which are collectively important as part of the psycho-dynamic therapeutic process.     

Inviting perspective transformation: Sexual history awareness for professional formation

How do we deal with our own sexuality as teachers and as learners in the classroom? As a seminary professor in a mainline Christian context, I find that discussing sexuality increases student discomfort levels by threatening to raise questions about the connections between morality, behavior, and bodies of those in the room – questions we have been culturally trained to avoid. In order to decrease discomfort, many instructors approach sexuality only as content‐based subject matter. Particularly for ministry students, this approach can be a disservice to their discernment process and preparation for future ministry contexts, especially for those in turmoil regarding sexuality‐related issues. By explicitly engaging how personal experience and cultural contexts shape our sexuality, pedagogical models can promote critical self‐reflection and seek perspective transformation, not values change, as a resource for professional sexual ethics training in ministry.     

Teaching sexuality and Christianity for perspective transformation: Suggested resources and strategies

Sexual activity and desire have often been seen as inimical to Christian spirituality and practice, and many people have come to view Christianity as austere and shaming regarding sexuality. However, sexuality, religion, and policy‐making have become so intertwined, that to ignore how they intersect and affect particular individuals' lives does a disservice to students. This article presents resources and strategies for incorporating the topic of sexuality into liberal undergraduate and graduate theological classrooms. It provides guidance to instructors lacking research expertise in sexuality and focuses on three main pedagogical categories: perspective transformation; embodiment pedagogy; and sexual violence and trauma. One purpose of this article is to generate conversation: there is a need for further collaboration with colleagues who are experts in various disciplines to continue mining resources to offer diverse strategies and resources.     

In situ stress relaxation mechanism of a superelastic NiTi shape memory alloy under hydrogen charging

On account of its good biocompatibility, superelastic Ni–Ti arc wire alloys have been successfully used in orthodontic clinics. Nevertheless, delayed fracture in the oral cavity caused by hydrogen diffusion can be observed. The in situ stress relaxation susceptibility of a Ni–Ti shape memory alloy towards hydrogen embrittlement has been examined with respect to the current densities and imposed deformations. Orthodontic wires have been relaxed at different martensite volume fractions using current densities of 5, 10 and 20 A/m² at 20 °C. The in situ relaxation stress shows that, for an imposed strain at the middle of the austenite–martensite transformation, the specimen fractures at the martensite–austenite reverse transformation. However, for an imposed strain at the beginning of the austenite–martensite plateau, the stress decreases in a similar way to the full austenite structure. Moreover, the stress plateau has been recorded at the reverse transformation for a short period. For the fully martensite structure, embrittlement occurs at a higher stress value. This behaviour is attributed to the interaction between the in situ austenite phase expansion and the diffusion of hydrogen in the different volume fractions of the martensite phase, produced at an imposed strain.     

How to become an idealist: Fichte on the transition from dogmatism to idealism

In Religion Within the Boundaries of Mere Reason, Kant claims that all human beings are originally and radically evil: they choose to adopt a ‘supreme maxim’ that gives preference to sensibility over the moral law. Because Kant thinks that all agents have a duty to develop good character, part of his task in the Religion is to explain how moral conversion is possible. Four years after Kant publishes the Religion, J. G. Fichte takes up the issue of conversion in slightly different terms: he is interested in how people he characterizes as ‘dogmatists’ (those who minimize or deny their status as free agents) become ‘idealist’ (those who recognize and exercise their freedom). Against recent interpreters, I argue that Fichte characterizes the choice to convert from dogmatism to idealism as one that is grounded in a non-rational choice. Along the way, I consider Daniel Breazeale and Allen Wood’s recent arguments to the contrary, alternative accounts of what it might mean for a conversion to count as ‘rational’, and how well my conclusion harmonizes with Fichte’s views on education.     

Reflections on the clinical implications of symbolism

We start by stressing the idea that the process itself of constructing the symbol in its different components and its vicissitudes is centrally important to contemporary psychoanalysis as symbols are essential for thinking and for storing emotional experiences in our memory and for conveying our affects to others and to ourselves. Our implicit idea is that internal attacks are not directed only at the internal objects, but also include attacks on the structure or forms of the mental representations before and while they become constituted in symbols. It is by this means that destructive impulses invade the processes of symbolic construction. Symbols can lose their plasticity and thus silence the emotions and therefore cut off the patient from their meanings. Our clinical material allows us to increase our understanding of how the formal qualities of symbols operate in mental life, and how they can interfere in the capacity to work through emotional experiences. Finally, our reflections based on the analysis of a patient with difficulty in relating with the meanings of the symbols he produced will highlight the importance of the analyst's reverie along the process of formulating an interpretation. This paper is also part of a development in the study of the process of reverie.     

Derived transformation of children's pregambling game playing

Contemporary behavior-analytic perspectives on gambling emphasize the impact of verbal relations, or derived relational responding and the transformation of stimulus functions, on the initiation and maintenance of gambling. Approached in this way, it is possible to undertake experimental analysis of the role of verbal/mediational variables in gambling behavior. The present study therefore sought to demonstrate the ways new stimuli could come to have functions relevant to gambling without those functions being trained directly. Following a successful derived-equivalence-relations test, a simulated board game established high- and low-roll functions for two concurrently presented dice labelled with members of the derived relations. During the test for derived transformation, children were reexposed to the board game with dice labelled with indirectly related stimuli. All participants except 1 who passed the equivalence relations test selected the die that was indirectly related to the trained high-roll die more often than the die that was indirectly related to low-roll die, despite the absence of differential outcomes. All participants except 3 also gave the derived high-roll die higher liking ratings than the derived low-roll die. The implications of the findings for behavior-analytic research on gambling and the development of verbally-based interventions for disordered gambling are discussed.