Developing knowledge of objects' motion properties in infancy

Three experiments with a novel variation of the inductive generalization procedure examined 18- and 22-month-olds' knowledge of objects' motion properties. Infants observed simple air and land movements modeled with an appropriate category member (e.g. dog) or an ambiguous block and were allowed to imitate with one or more of four exemplars. The experiments show that 18-month-olds' knowledge of land motions is grounded in causally relevant object parts, whereas 22-month-olds relate such motions more broadly to appropriate category members. Infants' basis for generalizing air motions suggested that at 22 months they have little knowledge about objects from that domain. The results are discussed in relation to the early development of the animate-inanimate distinction and the nature of the inductive generalization task.     

状态医学——中医学的现代概念

为人体机能状态定义,以中医同病异治,异病同治,说明中医学的本质是状态医学。人体机能状态正常与否的第一个感受者是自我,因此,症状是诊断状态的第一要素,体征是客观依据。由于人体机能状态并非各器官机能的简单加减,因此,现代医学的理化指标在诊断状态时,只供参考。状态医学的模式实质上就是现代中医学,其诊断依据、状态的评价与西医截然不同。在引入现代病因病理学说的基础上,状态医学是一个新的临床诊疗体系,其药学体系有如镜面,反映状态医学的各种特征。     

Projection, Double Bind, and Demonic Possession: Some Common Elements in Three Theories of Psychosis

A desirable goal in science is to identify points at which theories converge. Three theories of psychosis are addressed with respect to three elements they share. The theories are (1) projection, (2) double bind, and (3) demonic possession. The points of convergence are (1) negative injunction, (2) persecutory belief, and (3) obedience to a transcendental command. Implications of the linkage between the elements and theories are drawn.     

Possession and Medicine in South Central India

Possession is a powerful and surprisingly prevalent belief system in many parts of the developing world. In India it is common for many reasons—isolation, illiteracy, polyglotism, lack of an adequate medical infrastructure, a need for hope. Possession, and the practice of exorcism, is more than just an explanatory system based on superstition and folk lore. It is also an important social structure and force that allows the integration of the sick into the community of the well, and facilitates a first albeit tentative step from the local community to the medical community. In many parts of India, health care delivery as well as social organization is through the practice of possession. Thus, the role and power of possession needs to be appreciated if one seeks to affect health care delivery in India, and further possession should be appreciated if one seeks to better understand how some of its forces might in fact be curative.     

心理健康素养：内涵、测量与新概念框架

本文概述了国内外心理健康素养概念的研究及其测量的演进。在此基础上尝试提出国民心理健康素养的新概念框架。新概念将心理健康素养定义为个体在促进自身及他人心理健康,应对自身及他人心理疾病方面所养成的知识、态度和行为习惯。新概念框架包含“心理疾病应对——心理健康促进”和“自我——他人”两个维度;在内容上包含知识、态度和行为习惯三个方面。文章还探讨了未来的研究方向。     

Motives for Fostering Children with Alcohol-Related Disabilities

A sample of 63 licensed foster parents was asked, “What motivates you to foster a child who has a fetal alcohol spectrum disorder?” The responses to this question were grouped together by licensed foster parents. The grouped data were subjected to multidimensional scaling and cluster analysis. Results indicated that foster parents were motivated to care for children with alcohol-related disabilities by witnessing positive changes in the children in their care, helping children focus on their strengths, using their own parenting experience, earning an income, assisting children who have disabilities, and helping children stay connected to their families and communities. Foster parents who foster children with alcohol-related disabilities foster for similar reasons to those who foster children with special needs in general. Differences between the literature on foster parent motives and study results were described. Foster parents who are caring for children with alcohol-related disabilities see their care as specialized, see their roles as long-term helpers facilitators to children, their birth families and home communities, and emphasize positive experiences of fostering.     

Monstrous infants and vampyric mothers in Bram Stoker's Dracula

Bram Stoker's Dracula continues to fascinate and horrify audiences, inviting a psychoanalytic explanation. While previous interpretations have emphasized oedipal dynamics and perverse sexuality, this paper proposes that early developmental issues are central. Vampires and the state of being 'undead' are representations of intense oral needs, experienced in a context of passivity and helplessness. Aggressive invasion and possession of the other, with a colonization of body and soul, offer a solution to this dilemma but one devoid of true object-relatedness. The imaginative source of the Dracula fi gure is posited as Stoker's early invalidism and his later idealization of a powerful and charismatic actor. Implicit in the Dracula story are ideas of intrusively experienced 'monstrous' babies and intrusively controlling 'vampyric mothers'. The author offers studies of key passages from Dracula in support of this reading, followed by comparative material to illustrate the spectrum of vampyric mothering: a clinical example and excerpts from a modern novel. The horror of the vampire myth is located in the unending internal attachment to a deeply needed but problematic object.     

The fundamentality of existence or quiddity: a confusion between epistemology and ontology

Regarding the exhaustive discussions of the fundamentality of existence versus the fundamentality of quiddity, it is a necessary preliminary to examine and analyze the first documented statement of the fundamentality of existence. Following this, we must inquire how the concept is obtained on the basis of which such a judgment could be formed. Then we must illuminate the meaning of propositions that state only that an object is or exists (ontological propositions). Finally, by explaining the meaning of the words “quiddity” and “existence” and comparing them, indications are found of confusion between epistemological and ontological issues.

Using Concept Mapping to Operationalize Mental Well-Being for Men and Boys

A primary purpose of many prevention-oriented interventions is to improve the general well-being and quality of life for individuals and their communities. Unfortunately, well-being is often poorly defined, with definitions embracing related issues of quality of life, happiness, and physical health. Mental well-being as a concept is also poorly defined, particularly for different population groups. As part of a larger study to assess community-level prevention efforts aimed at men and boys, a participatory approach was used to operationalize mental well-being from a male-centered, community-based perspective using concept mapping. A set of 96 statements perceived as important aspects of mental well-being for men and boys were developed and sorted by 90 participants from the study communities. The 8-cluster solution was selected as the most parsimonious and the best conceptual fit in relation to the mental well-being concept, namely, positive self-worth, supportive community, community connections, positive masculinity, responsive institutions, strong social connection, dignity and respect, and safety. These eight clusters of mental well-being, which were classified into two overarching domains of socio-environmental and emotional well-being, can provide a basis by which to assess community-based programs aimed at this population.     

A space to “eat,trance, and sleep”: the healing power of Mahanubhav temples in Maharashtra (India)

This paper explores the effectiveness of religious healing by focusing on one important factor that has been much neglected – the stay within the shrine. Drawing on qualitative research in Mahanubhav temples in India, this paper emphasises that the central part of religious healing is the process of being in the temple and becoming familiar with shrine culture. At the same time, I argue that the social space of the shrine is important not only for the benefits of a soothing environment or support system. It is argued that temporary residence within the shrine enables individuals to develop long-term associations with the religious community and sect. Through discussion of indicative cases, this paper elaborates on the process of “becoming a Mahanubhav pilgrim” that is at the heart of temple healing practices in India.