The Role of Postformal Cognitive Development in Death Acceptance

This research is the first to test the relation between postformal complex thought (PFT) and death acceptance. College students (N = 225) completed the PFT questionnaire (Cartwright et al., J Adult Dev, 2009), the Need for Cognition scale (Cacioppo et al., J Personality Assess 48:3, 1984), and Klug’s Death Acceptance Scale, comprised of death integration and confrontation scales (Klug and Sinha, Omega 18:229–235, 1987). A series of hierarchical regression analyses showed PFT made a significant contribution to death acceptance over the contributions of other cognitive and demographic variables, as predicted. Further, PFT made a significant contribution to death integration but not to death confrontation. These results are consistent with contemporary theories of adult cognitive development and PFT.     

《精神现象学》中的主人-奴隶的辩证法——科耶夫《黑格尔导读》的核心理念

《黑格尔导读》是科耶夫解读黑格尔《精神现象学》的重要成果。在这一解读中,科耶夫将黑格尔哲学发挥为三大主题:即主人-奴隶的辩证法、历史的终结与人的自由的实现,其中主人-奴隶的辩证法构成了整个解读的基础。在这一主题中,欲望、死亡、承认、劳动等内容被呈现出来,体现了科耶夫以马克思、尼采、海德格尔为中介对黑格尔哲学的创造性理解。     

Imagination and immortality: thinking of me

Recent work in developmental psychology indicates that children naturally think that psychological states continue after death. One important candidate explanation for why this belief is natural appeals to the idea that we believe in immortality because we can’t imagine our own nonexistence. This paper explores this old idea. To begin, I present a qualified statement of the thesis that we can’t imagine our own nonexistence. I argue that the most prominent explanation for this obstacle, Freud’s, is problematic. I go on to describe some central features of contemporary cognitive accounts of the imagination, and I argue that these accounts provide an independently motivated explanation for the imaginative obstacle. While the imaginative obstacle does not dictate a belief in immortality, it does, I maintain, facilitate such a belief.     

Impact of parentification on long-term outcomes among children of parents with HIV/AIDS

Stein, Riedel, and Rotheram-Borus reported in 1999 that early parentification predicted maladaptive outcomes of more emotional distress, substance use, and conduct problems among adolescents of parents with HIV/AIDS (PWH) 6 months later. The current study assessed the adolescents ( N =213) 6 years later to assess whether there were continuing negative effects of parentification, or, rather, if there were some positive outcomes. Although the premature assumption of parental roles had negative effects in the short term, we hypothesized that such skills may have been adaptive in the long run, especially in the case of adolescents with major stressors in their lives, including dying or ill parents, impoverished environments, and family instability. We found that early parentification predicted better adaptive coping skills and less alcohol and tobacco use 6 years later. In addition, early parentification was not associated with later emotional distress and dysfunctional parenting attitudes, including expecting role reversals in their own children.     

Explantation de pacemaker en temps de pandémie : conduite à tenir pour la récupération chez les sujets décédés des prothèses fonctionnant avec batterie lors de l’épidémie de covid-19

In France, every death certificate must mention the presence of a prosthesis operating by means of a battery and its explantation or not. The explantation must be made regardless of the burial. Explantation can only be performed by a doctor or a thanatopractor. The health emergency related to covid-19 does not affect these principles of ordinary law.     

Shrinkage estimation of the three-parameter logistic model

The three-parameter logistic model is widely used to model the responses to a proficiency test when the examinees can guess the correct response, as is the case for multiple-choice items. However, the weak identifiability of the parameters of the model results in large variability of the estimates and in convergence difficulties in the numerical maximization of the likelihood function. To overcome these issues, in this paper we explore various shrinkage estimation methods, following two main approaches. First, a ridge-type penalty on the guessing parameters is introduced in the likelihood function. The tuning parameter is then selected through various approaches: cross-validation, information criteria or using an empirical Bayes method. The second approach explored is based on the methodology developed to reduce the bias of the maximum likelihood estimator through an adjusted score equation. The performance of the methods is investigated through simulation studies and a real data example.     

Three Phases of Treatment with Borderline and Psychotic Patients

Three distinct, yet overlapping, phases of treatment emerge when working with some borderline and psychotic patients. This are patients who test the ordinary limits of psychoanalysis, but can profit from its deep exploration. The first phase is colored by acting out, interpersonally and intrapsychically. An analytic envelope of containment is necessary to sustain the treatment. Interpretive holding and containing help the patient find a psychic receptacle capable of detoxifying violent projections. Many of these patients terminate prematurely. The second phase is centered around the patient's defensive use of the death instinct to extinguish or destroy certain parts of their mental functioning. This difficult standoff between parts of the patient's mind becomes replicated in the transference. The third phase reveals the more fundamental problem of paranoid～schizoid anxieties of loss and primitive experiences of guilt. These include fears of persecution and annihilation. Some patients abort treatment in the first or second phase and never work through the phantasies and feelings of loss. Nevertheless, much intrapsychic and interpersonal progress is possible. Given the instability and chaotic nature of these patient's object relations, the analyst must be cautiously optimistic in their work and realize the potential to help the patient even when presented with less than optimal working conditions.     

Between Symbol and Antisymbol - The Meaning of Trauma Reconsidered

Within psychoanalysis, it has usually been assumed that what makes an external event traumatic is the personal meaning of the event for that individual, i.e. how it resonates within his/her internal world and in relation to the infantile conflict. Such an assumption, which implies that a trauma operates as a symbol, is compared with the contrasting view that a trauma rather destroys the capacity of symbolization, and discussed in relation to the psyche-soma issue. It is finally maintained that psychic trauma forces upon the victim a vast and difficult transformation, in relation to which the body can be used as an antisymbolic device to resist mental change.     

Noah J. Toly and Daniel I. Block,eds. Keeping God's Earth: The Global Environment in Biblical Perspective

Abstract

Ted Peters rightly rejects, on biblical and theological grounds, the understanding of kenosis presumably endorsed by Niels Gregersen (and with him Jürgen Moltmann, John Polkinghorne and Arthur Peacocke) as divine withdrawal from creation (tsim tsum). That said, a second version of kenosis, one more consistent with Scripture and early patristic theology, meets Peters' criticism by presenting kenosis not as a creative withdrawal of divine power but as a self-negation on the part of God that results in the generation of created reality along with God's reappearance and presence in it, albeit in another form. This is the kenosis-plerosis model, one according to which God gives history its momentum and empowers finite beings as a consequence of God's own self-negation; this would make possible a way for Gregersen meaningfully to affirm God's action at higher levels of nature without violating nature's integrity, even though it does so in a heterodox way.     

Who Is Afraid of Death? Religiousness,Spirituality, and Death Anxiety in Late Adulthood

SUMMARY

Data from a sample of predominantly white, Christian men and women born in Northern California in the 1920s (N = 155) were used to test the hypothesis that traditional, church-centered religiousness and de-institutionalized spiritual seeking exemplify distinct, but equally adaptive, ways of approaching fear of death in old age. Although both religiousness and spirituality were related to positive psychosocial functioning (an integrated identity and involvement in everyday activities), only religiousness served as a buffer against the fear of death. This effect was consistent with the greater emphasis on conventionality and acceptance of social norms that characterized individuals high in religiousness. The absence of a relation between spirituality and fear of death reflected the spiritual individual's emphasis on personal searching, creativity, and the positive use of reminiscence. The implications of the findings for the management of death anxiety in old age are discussed.