The universe of our concerns: the human as person in the praxis of analysis

Since its inception, psychoanalysts and analytical psychologists have used the reductionistic methods of science to explain both human development and analytic practice. The most recent iteration of this tendency uses attachment as the explanatory principle. This disposition has created theories that understand the human solely as an organism. While this is a satisfactory way to view human development, it is not appropriate for the practice of analysis. In this context, the human must be viewed as a person that is explicable in his/her own terms. Interpretation based on reductionism eliminates personhood. Humans appear as persons in 'the feeling of what happens' or of 'being there', and, on the basis of this experience, develop stories in which their personhood evolves. The psychoanalytic, philosophical and neuro-scientific basis for this view of the human as person is discussed, and its relevance for analytic practice is considered.     

植物状态的残存脑功能和意识研究

综述了有关植物状态患者对外加刺激脑反应的功能成像研究文献,着重讨论了研究发现的非典型激活的临床价值以及植物状态患者是否存在意识的功能脑成像证据。     

I TO WE: THE ROLE OF CONSCIOUSNESS TRANSFORMATION IN COMPASSION AND ALTRUISM

It is clear that human consciousness can be transformed through spiritual experiences and practices. Little is known, however, about what the predictors, mediators, and outcomes are of such transformations in consciousness. In‐depth structured interviews were conducted with forty‐seven teachers and scholars from religious and spiritual traditions and modern transformative movements to identify factors common to the transformative process across traditions. Compassion and altruism were almost universally identified as important outcomes of positive consciousness transformation. Results of our analysis suggest that altruism and compassion may arise as natural consequences of experiences of interconnection and oneness. These experiences appear to lead to shifts in perspective and changes in one's sense of self and self in relationship to others. Based on these findings, we suggest several mechanisms by which transformative experiences and practices might influence the development of compassion and altruism.     

In search of an imaginary enemy: Catholic collective narcissism and the endorsement of gender conspiracy beliefs

ABSTRACT

Gender studies have often been criticized for undermining family and religious values. In this paper, we argue that these criticisms exhibit the characteristics of conspiracy theories. We define gender conspiracy beliefs as convictions that gender studies and gender-equality activists represent an ideology secretly designed to harm traditional values and social arrangements. In two studies conducted among Catholics in Poland (Study 1 N= 1019; Study 2 N= 223), we examined the prevalence of gender conspiracy beliefs and their psychological concomitants. We hypothesized that gender conspiracy beliefs should be associated with a defensive identification with one’s religious group, captured by religious collective narcissism. In both studies, Catholic collective narcissism was demonstrated to be a robust predictor of gender conspiracy beliefs. We additionally demonstrated that Catholic collective narcissism predicted outgroup hostility, and this effect was mediated by gender conspiracy beliefs. We discuss the implications for gender-based prejudice.     

Social intuition as a form of implicit learning: Sequences of body movements are learned less explicitly than letter sequences

In the current paper, we first evaluate the suitability of traditional serial reaction time (SRT) and artificial grammar learning (AGL) experiments for measuring implicit learning of social signals. We then report the results of a novel sequence learning task which combines aspects of the SRT and AGL paradigms to meet our suggested criteria for how implicit learning experiments can be adapted to increase their relevance to situations of social intuition. The sequences followed standard finite-state grammars. Sequence learning and consciousness of acquired knowledge were compared between 2 groups of 24 participants viewing either sequences of individually presented letters or sequences of body-posture pictures, which were described as series of yoga movements. Participants in both conditions showed above-chance classification accuracy, indicating that sequence learning had occurred in both stimulus conditions. This shows that sequence learning can still be found when learning procedures reflect the characteristics of social intuition. Rule awareness was measured using trial-by-trial evaluation of decision strategy (Dienes & Scott, 2005; Scott & Dienes, 2008). For letters, sequence classification was best on trials where participants reported responding on the basis of explicit rules or memory, indicating some explicit learning in this condition. For body-posture, classification was not above chance on these types of trial, but instead showed a trend to be best on those trials where participants reported that their responses were based on intuition, familiarity, or random choice, suggesting that learning was more implicit. Results therefore indicate that the use of traditional stimuli in research on sequence learning might underestimate the extent to which learning is implicit in domains such as social learning, contributing to ongoing debate about levels of conscious awareness in implicit learning.     

Self‐absorption paradox is not a paradox: Illuminating the dark side of self‐reflection

Although considered an important component of a healthy personality, self‐reflection has not so far been shown to have any specific benefits for mental health. This research addresses this issue by taking into consideration two important suppressor variables, self‐rumination and the need for absolute truth. The latter is an innovative variable, defined and presented in this research. The first two studies aimed to validate a new measure that acts as an operational definition of the need for absolute truth. The first study was conducted with two group of participants; the first group consisted of 129 females and 67 males, mean age = 20 years, and the second 182 females and 104 males, mean age = 27. In the second study, participants were 22 females and 18 males, mean age = 20.5. In the final study, conducted with 296 female, 163 male participants (mean age = 37), suppressor effects were tested using structural equation modeling. The results showed that by taking account of these two suppressor variables, particularly the need for absolute truth, the expected relationship between self‐reflection and mental health was revealed. The need for absolute truth was shown to be crucial for understanding the effects of self‐reflection on mental health, therefore it should be considered in all processes of psychotherapy.     

On The Infinitely Hard Problem Of Consciousness

I show that the recursive structure of Leibniz's Law requires agents to perform infinitely many operations to psychologically identify the referents of phenomenal and physical concepts, even though the referents of ordinary concepts (e.g. Hesperus and Phosphorus) can be identified in a finite number of steps. The resulting problem resembles the hard problem of consciousness in the fact that it appears (and indeed is) unsolvable by anyone for whom it arises, and in the fact that it invites dualist and eliminativist responses. Moreover, if this is the hard problem then we can predict that regardless of the strength of the argument for physicalism, and regardless of physicalism's truth, an ineliminable dissatisfaction is bound to accompany any physicalist theory of consciousness. Accordingly, I suggest that this is the hard problem of consciousness, and therefore that the hard problem arises from a recursively degenerate application of Leibniz's Law.     

The two‐sided nature of individual and intragroup experiences in the aftermath of collective victimization: Findings from four diaspora groups

Most social psychological research on collective victimhood has examined its consequences for intergroup relations. Less attention has been paid to individual and intragroup processes associated with collective victimization, which the present study aimed to examine. We conducted eight focus group interviews among four diaspora communities (Armenian Americans, Burundian refugees, Jewish Americans, Nepali‐speaking Bhutanese refugees) with historical or more recent experiences of collective victimization. Thematic analysis revealed three major foci shared across communities (but with different emphases within each focus), which included juxtaposed themes that highlight the two‐sided nature of experiencing and coping with collective victimization and its aftermath: Vulnerability and struggle versus resilience and strength, loss versus continuity and renewal, and silence about versus transmission of knowledge about ingroup victimization. These findings illustrate how groups integrate seemingly opposite poles of collective victimization that characterize this complex and multifaceted experience, which has important theoretical implications.     

错误加工意识水平与错误相关脑电成分

错误加工的意识水平包括有意识水平、无意识水平以及介于两者之间的意识水平。意识水平的划分通常通过错误报告范式实现。根据其对意识水平的划分, 可以将相关研究分为二元意识水平研究和多元意识水平研究。已有研究, 主要关注于意识水平与错误诱发的Ne、Pe的关系。两类研究一致表明, Pe受意识水平的调节, 但是并没有得到fMRI研究的一致支持。对Ne的激活是否独立于意识, 研究者们仍存在争议。还有研究考察了注意对错误意识水平的影响, 结果支持Pe与意识水平共变的观点, 但是对注意如何影响错误意识水平还存在质疑。在对以上研究进行整理与分析的基础上, 对将来的研究提出了建议。     

A Community Responds to Collective Trauma: An Ecological Analysis of the James Byrd Murder in Jasper, Texas

The brutal murder of James Byrd Jr. in June 1998 unleashed a storm of media, interest groups, high profile individuals and criticism on the Southeast Texas community of Jasper. The crime and subsequent response—from within the community as well as across the world—engulfed the entire town in a collective trauma. Using natural disaster literature/theory and employing an ecological approach, Jasper, Texas was investigated via an interrupted time series analysis to identify how the community changed as compared to a control community (Center, Texas) on crime, economic, health, educational, and social capital measures collected at multiple pre- and post-crime time points between 1995 and 2003. Differences-in-differences (DD) analysis revealed significant post-event changes in Jasper, as well as a surprising degree of resilience and lack of negative consequences. Interviews with residents conducted between March 2005 and 2007 identified how the community responded to the crisis and augmented quantitative findings with qualitative, field-informed interpretation. Interviews suggest the intervention of external organizations exacerbated the severity of the events. However, using strengths of specific local social institutions—including faith based, law enforcement, media, business sector and civic government organizations—the community effectively responded to the initial threat and to the potential negative ramifications of external entities.