老年人的智慧

智慧是个体在其人生经历中习得的一种德才一体的综合心理素质, 是成功老龄化的重要标志和毕生发展的理想终点。研究发现, 三维智慧量表、自我评估智慧量表、成人自我超越问卷等自陈式测量和柏林智慧范式、智慧推理等表现式测量对老年人智慧评估具有良好性能; 老年人智慧发展受到开放性、自我反思、情绪调节、人格成长等内在因素以及受教育程度、关键生活经历、社会环境等外在因素的交互影响; 毕生发展的智慧为老年人带来更高主观幸福感、生活满意度以及更少社会疏离感、孤独感和抑郁。未来应该开发多测度、整合的老年人智慧测评工具; 深入揭示老年人智慧的预测因素、影响后效及其内部作用机制; 进一步探索社区养老服务中老年人智慧的干预与培育策略。     

The space of reflection: thirdness and triadic relationships in family therapy

This article explores ideas about threes and the triadic space of reflection. Early family therapy theory offered rich ideas about triadic relationship patterns. Contemporary practice frameworks have generated reflective therapeutic practices and an attention to reflexivity. Meanwhile, a contemporary theory constellation allied with psychoanalysis has studied the capacity for ‘thirdness’ in intersubjective relating, reflective functioning and mentalization, and the triadic space of thinking. The article reviews this psychoanalytic theory, explores symbolic thirdness alongside actual triadic relating, and maps an understanding of the space of reflection as triadic and relational. Thinking about the space of reflection as triadic and relational offers one way of orienting ourselves to reflective processes and an inclusive frame for valuing both the earlier family therapy attention to relationship patterns and the different, current contemporary family therapy practices of reflection.     

The Awakening of Global Reason The Logical and Ontological Foundation of Integral Science

This article suggests that we are in the midst of a profound dimensional shift in our rational capacity to process reality, and seeks to articulate the implications of this evolutionary shift to global reason for our scientific enterprise. As we enter the 21st century it is unmistakably clear that we are in the midst of an unprecedented shift in the human condition—a global renaissance that affects every aspect of our cultural lives, our self-understanding, and, of course, our rational enterprise. This evolutionary transformation, when seen through the expanded global lens, has been emerging through the ages on a global scale. In this brief reflection I suggest that this advance in our technology of mind is of an order of magnitude that is so radical and comprehensive that the very concept of a person, of what it means to be human, of our encounter with Reality and all our hermeneutical arts, including the sciences, are likewise taken to a higher global dimension. I suggest that the diverse voices included in this special edition are best situated in the context of this global awakening of reason, scientific knowing, and the holistic worldview.     

The use of visualisations to develop the aesthetic aspects of spiritual literacy

This paper reports on a pilot project to explore the relationship between the imagined physical experience and the inner–personal aspects of a guided visualisation journey in relation to spiritual literacy for children aged 7–11. The project examined the use of auditory and aesthetic stimuli during a visualisation as a pre-linguistic trigger so the experience could be recalled, developed or enhanced through the stimuli alone. It used guided visualisations and reflective activities with eight pupils in two upper primary settings to examine whether this recollection of the imagined physical journey aided development of a personal, spiritual experience after the event, and whether the psychological expression of the imagined physical experience aided this in some way. It was recognised that the child’s connection with the context could affect the depth, quality or even intensity of interpretation. Therefore, the project draws upon theories including psychosynthesis theory, which takes into account the uniqueness of the individual’s life journey and therefore allows the children to make meaningful links within their schema.     

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.     

Perceptions of health care social workers in Ontario: challenges and facilitators to reflective practice

Background: Reflective practice in health care social work ensures that social workers provide effective and efficient services to clients as well as maintaining their mental and physical health. In this study, we aim to determine how health care social workers engage in and describe reflective practice and challenges related to their reflective practice in their work in the health care system.

Methods: We used the Reflective Dialogue Rating Scale (RDRS) developed by Marion Bogo et al. to structure qualitative face-to-face interviews with 23 health care social workers employed in a hospital in a large urban area in Ontario, Canada.

Results: Findings illustrated that all participants regularly engaged in reflective practice in order to carry out everyday social work activities, promote ethical practice, and to enhance the provision of services to their clients. The social worker participants consistently agreed that as a profession they faced challenges maintaining their knowledge of current research due to few opportunities for professional development, workload competing with educational opportunities, and a work climate that is not conducive to gaining professional development, thereby challenging reflective practice. Supportive working environments include: peer supervision, safe and private spaces to talk to colleagues, a supportive supervisor, and an overall positive organizational culture.

Discussion and conclusion: Reflective practice is a key component in health care social work. All 23 social workers stated that they used reflective techniques (such as peer supervision and debriefing) to deal with their own reactions and operated in a purposeful and intentional manner to form therapeutic relationships with clients. As such, participants stated that lifelong learning was paramount in providing quality care to clients.     

Retreats for intramental thinking in collaborative online learning

Much online learning nowadays depends upon the creation of a generic, quality online educational experience, with a particular emphasis on collaborative conversations. In this discursive piece, drawing upon published scholarship and our facilitation and evaluation of learning in technology-mediated environments, we propose an enrichment to the pedagogy of such approaches, referred to as learner retreats. Such metaphorical spaces recognise the need for a ‘quiet, safe place’ for the private (internal) reflective thinking of each learner, as a foil to the shared collaborative dialogues in the external world of the online community. This ‘headspace’, with a specific focus on private thinking, is where community learners may probe and enhance current group thinking through reflection and self-regulatory activities. Guidelines are provided for tutors wishing to optimise the use and impact of such personal retreats, promoting deep individual learning and development within the educational experience of online learning communities.     

Reading Susan Isaacs: toward a radically revised theory of thinking

The author views Isaacs's (1952) paper, The nature and function of phantasy, as making an important contribution to the development of a radically revised psychoanalytic theory of thinking. Perhaps Isaacs's most important contribution is the notion that phantasy is the process that creates meaning, and that phantasy is the form in which all meanings - including feelings, defense 'mechanisms,' impulses, bodily experiences, and so on - exist in unconscious mental life. The author discusses both explicit formulations offered by Isaacs as well as his own extensions of her ideas. The latter include (1) the idea that phantasying generates not only unconscious psychic content, but also constitutes the entirety of unconscious thinking; (2) the notion that transference is a form of phantasying that serves as a way of thinking for the first time (in relation to the analyst) emotional events that occurred in the past, but were too disturbing to be experienced at the time they occurred and (3) a principal aim and function of phantasy is that of fulfilling the human need to get to know and understand the truth of one's experience. The author concludes by discussing the relationship between Isaacs's concept of phantasy and Bion's concepts of alpha function and the human need for the truth, as well as the differences between Fairbairn's and Isaacs's conceptions of the nature of unconscious internal object relationships.     

SOME NORMATIVE IMPLICATIONS OF KORSGAARD'S THEORY OF THE INTERSUBJECTIVITY OF REASON

Abstract: This article argues that Christine Korsgaard's conception of self‐constitution can be historicized by considering the impact of actual humans on our reflective activity. Because Korsgaard bases her argument on a philosophy of action rather than of intention (as Kant does), and our actions must always be concrete, the article argues that the principles for action which we develop in reflection are likewise responses to concrete human demands. It further interprets the types of demands humans make on each other as the expression of historical circumstance rather than as transcendentally anchored. The notion of universal respect that reflection seeks to achieve is thus seen as developing by a self‐correcting process of concrete human interaction. Finally, the article concludes that there can be no metaphysical proof of morality, since morality develops through human interaction that seeks to approximate the idea of respect for persons.