The dual aspect of fantasy: Flight from reality or imaginative realm? Considerations and hypotheses from clinical psychoanalysis1

This paper discusses the view that fantasizing, understood as a flight into fantasy, belongs to a type of mental functioning distinct from imaginative fantasy. From this the idea emerges, proposed by Winnicott, that withdrawal into fantasy assumes a dissociative quality, which is formed early on as a defensive solution following the loss of hope in object relations. Such a defence becomes the foundation for a dangerous enclave in which the individual ends up enclosing himself, experiencing an illusory self-sufficiency. In this perspective, the author maintains that the flight into fantasy must be understood as a risk factor for the draining of the self or for a crystallization into psychopathological structures, becoming an automatic activity of 'non-thought' that substitutes for the working-through processes necessary for the development of the mind. The paper investigates this psychopathological dynamic, which was already present in Breuer and Freud's writings, examining subsequent contributions of various authors. Clinical material (of both children and adults) illustrates how the flight into fantasy may take the form of an anti-relational realm of the mind, compromising the operations necessary to the integration of psychic life. There is also a discussion of which therapeutic tools may help the patient to gradually abandon the withdrawal in favour of an authentically nourishing relational nature.     

Did she mean to do it? Acquiring a folk theory of intentionality

The ability to both identify and explain others’ intentional acts is fundamental for successful social interaction. In two cross-sectional studies, we investigated 3- to 9-year-olds’ (n = 148) understanding of the folk concept of intentionality, using three types of intentionality measures. The relationship between this type of reasoning and false belief and interpretive mind understanding was also examined. Judgment of the appropriateness of an explanation was based on adult responses (n = 20). Overall, the results indicated that the ability to both identify and appropriately explain a range of intentional acts does not fully emerge until 7 years of age or later. The pattern of explanations revealed the gradual development of a folk concept of intentionality. Preschool- and early school-age children focused on the protagonists’ desires and actions, whereas 8- and 9-year-olds and adults were more likely to reference the protagonists’ awareness and skills.     

Belief in a just world and subjective well-being: mothers of normal and Down syndrome children

A cross-sectional study examined the relationship between three dimensions of the belief in a just world and the subjective well-being of Pakistani mothers of normal and Down syndrome children (n = 100 each). Personal belief in a just world and two dimensions of general belief in a just world-beliefs in immanent and ultimate justice-were assessed along with four dimensions of subjective well-being: life satisfaction, mood, state anxiety, and depression. It was hypothesized that personal belief in a just world and belief in ultimate justice would be positively associated with subjective well-being for both groups of mothers. Results were obtained through moderated regression analyses. In line with our hypothesis, personal belief in a just world positively predicted life satisfaction and mood level and negatively predicted state anxiety and depression in both groups of mothers. In contrast, beliefs in immanent and ultimate justice were not consistently adaptive. In particular, the more the mothers of a Down syndrome child believed in immanent justice, the more anxiety they experienced the previous week. In addition, the more the mothers of normal children believed in ultimate justice, the more they experienced anxiety. The pattern of results persisted when controlled for mothers' education, the total number of their children and marital status. Overall, the results support the role of personal belief in a just world as a personal resource in adverse as well as normal life circumstances.     

Personal and general belief in a just world as judgement norms

Research on the belief in a just world (BJW) has focused on its intra-individual functions (e.g., psychological well-being) and its inter-individual consequences (e.g., derogation of victims). Recent theorizing, however, has indicated that the BJW may also have more societal functions and consequences, serving as a legitimizing device of the status quo. The studies in the current paper focus on this latter view and are based on Alves and Correia's ( 2008 ) research which found that the expression of high personal and general belief in a just world is injunctively normative. Two experimental studies aimed at ascertaining three issues: (1) the dimension(s) of social value (social utility and/or social desirability) on which the BJW normativity anchors; (2) whether the expression of moderate BJW is also injunctively normative; and (3) whether the injunctive normativity of the BJW is related to perceptions of truth. Results indicate that moderate and high personal and general BJW are normative. Yet, whereas the normativity of personal BJW anchors both on social utility and social desirability, that of general BJW anchors only on social utility. We discuss personal and general BJW as judgement norms, whose normativity may not be personally acknowledged (in the case of general BJW) and does not necessarily derive from being perceived as true, but from the fact that such norms carry social value at least in individualistic societies.     

Rate, Probability and Matching: Comments on ��The Identities Hidden in the Matching Laws, and Their Uses�� by David Thorne

David Thorne's (2010) article, “The Identities Hidden In The Matching Laws, And Their Uses” performs a valuable service in pointing out alternative expressions of matching. However, some identities tend to obscure rather than illuminate empirical relationships. Three such problematic instances are discussed: interresponse time as a function of interval and ratio schedule parameters; probability equality as implying rate matching; the apparent simplicity of probabilistic functions, as opposed to response rate functions, of reinforcement rate.     

学前儿童的“心理理论”在不同ToM任务中的发展特点

考察了72名3～5岁儿童在三个改造过的经典错误信念任务中的表现,结果显示,大部分4岁儿童能够正确认识自我错误信念;大部分5岁儿童能够正确认识他人错误信念;大部分3～4岁儿童的自我错误信念认识显著好于他人（真人和玩偶）错误信念认识,5岁时这两种认识才没有显著差异;学前儿童对真人与玩偶错误信念的认识没有显著差异;学前儿童对“意外地点”任务和“意外内容”任务中错误信念问题回答的一致性较高,而对“外表—真实”任务的回答与前两种任务的一致性较低。     

Kant on the Inapplicability of the Categories to Things in Themselves

This paper addresses the question of what we can legitimately say about things in themselves in Kant's critical doctrine. Many Kant scholars believe that Kant allows that things in themselves can be characterized through the unschematized or ‘pure’ concepts of our understanding such as ‘substance’ or ‘causality’. However, I show that on Kant's view things in themselves do not conform to the unschematized categories (given their standard discursive meaning): the pure categories, like space and time, are merely subjective forms of finite, discursive cognition. I then examine what this interpretation might entail for central aspects of Kant's system such as his doctrine of noumenal freedom.     

The Russian Orthodox Church in Western Europe: one or many?

This article analyses the way Russian Orthodox communities, primarily in Western Europe, cope with the ecclesiological challenge of de-territorialisation and increased individual mobility in the modern world. It focuses on the developments within the three parallel Russian Orthodox jurisdictions in Western Europe, especially since the fall of the Iron Curtain. These developments can primarily be summarised in the context of two dilemmas. First, there is the question whether the ‘temporary’ solutions that were put in place as a result of the Soviet regime’s hostility towards the Russian Orthodox Church should come to an end in the new ‘free’ circumstances since 1990. Second, there is the question of how to reconcile Russian traditions and allegiances with the religious needs of local converts to Orthodoxy. The main developments include the conflict in the UK since the death of Metropolitan Anthony (Bloom) of Sourozh in 2003, the reunification of the Russian Orthodox Church with the Russian Orthodox Church Outside of Russia in 2007 and, most importantly, the developments in the Archdiocese of Orthodox Parishes of Russian Tradition in Western Europe (Exarchate of the Patriarchate of Constantinople) since the turn of the millennium. The French debate on the future of Russian Orthodoxy in Western Europe is the most pertinent one and provides a key to understanding the challenges posed to Orthodox ecclesiology in the West.     

Living in History in Lebanon: The influence of chronic social upheaval on the organisation of autobiographical memories

The Living in History (LiH) effect is a litmus test for the degree to which historical events reorganise autobiographical memory. The LiH effect was studied in two Lebanese samples: a Beiruti sample that lived in the epicentre of the 15-year Lebanese Civil War (1975–1990) and another group from the Bi'qa region who lived in an area that was indirectly exposed for most of the civil war but experienced one short-term period of war during the Israeli invasion. Using the two-phase word-cueing task to elicit dated autobiographical memories, we observed a significantly stronger LiH effect in the Beirut sample but also a significant yet weaker LiH effect in the Bi'qa sample. In addition to the main finding we offer evidence that the LiH effect waxes and wanes with the level of conflict in an area and that reported personal experiences of war exposure predict the strength of the LiH effect. Our findings suggest that collective transitional events which produce a marked change in the fabric of daily living engender historically defined autobiographical periods which give structure and organisation to how individuals remember their past.