Erna and Melanie Klein

Erna was one of the child patients treated by Melanie Klein in Berlin, employing her recently discovered play technique. Since Erna died in Chile, the authors considered the IPA Congress in Santiago an opportunity to present a paper as a homage both to Erna and, especially, to Klein. She learned much from that very disturbed child, which she later used to sustain the ongoing development of her theories. The paper explores biographic data relevant to understanding both the case and the theories. It analyses the case material to follow Klein in the discovery and the handling of the child's transference and the harsh expressions of hate, jealousy and envy, which are brought in, with sad consequences, by strong persecutory feelings. Klein's comparison of this case with that of Freud's Wolf-man is also considered, mostly to show that the similarities were less than originally claimed, and that Klein, perhaps, was introducing a theoretic shift which led her technique to gradually change from ' Nachträglichkeit ' to the 'signification-resignification' pair, akin to Strachey's concept of the mutative interpretation. Lastly, the comprehension of Erna's strong psychotic traits and the links with later developments of the theory on psychosis are studied.     

The ‘mad scientists’: Psychoanalysis,dream and virtual reality2

The author explores the concept of reality‐testing as a means of assessing the relationship with reality that prevails in dream and in virtual reality. Based on a model developed by Jean Laplanche, she compares these activities in detail in order to determine their respective independence from the function of reality‐testing. By carefully examining the concept of hallucination in the writings of Freud and Daniel Dennett, the author seeks to pinpoint the specific modalities of interaction between perceptions, ideas, wishes and actions that converge in the ‘belief’ and in the ‘sense of reality’. The paper's main thesis consists of the distinction that it draws between immediacy‐testing and reality‐testing, with the further argument that this distinction not only dissipates the conceptual vagueness that generally surrounds the latter of the two concepts but also that it promotes a more precise analysis of the function of reality in dream and in virtual reality.     

从陈荣捷和杜维明看儒学研究的世界化

文章通过回顾陈荣捷和杜维明对儒学世界化所作的贡献,讨论了在儒学研究世界化过程中儒学的"原汁原味"与"新的色香味"的关系问题、儒学的独特性问题等,试图以点见面,从个案研究中窥视儒学的世界价值。     

工作场所的出勤主义行为：组织管理研究的新课题

出勤主义行为是指在生病时依然坚持工作的行为。工作场所的出勤主义行为不仅危害员工的个人健康，还会给企业带来额外的支出。近年来，出勤主义行为逐渐引起管理者的重视，并得到越来越多管理学和心理学研究者的关注。总结以往研究，对出勤主义行为的概念界定和测量方法进行了概述，从个人因素、工作相关因素、组织层面因素和团队层面因素四个方面探讨了出勤主义行为的影响因素，并总结了出勤主义行为对个人健康、工作方面和组织层面的影响。最后，对出勤主义行为未来的研究方向进行了展望。     

道德信仰简论

道德信仰是时代的强烈呼唤。道德信仰的本质是人在道德人格上的自我超越，它具有高度的主体自觉性、形上性和价值整合性，具有道德境界的提升功能、道德人格的塑造功能、道德行为的动力功能和道德秩序的控制功能。     

After the Fall of the Wall: The Impact of the Transition on East German Women

This article addresses the impact of unification on East German families and on the situation of women in the East. The main hypothesis is that women are the losers of German unification, not only in terms of their decreasing participation in the labor force, but also in terms of their weakened position in partnerships and their increasing responsibilities in the domestic sphere. The findings are based primarily on personal interviews of different types of families. The first part of the article describes respondents' recollections of their everyday lives during the days of the former DDR (East Germany) and analyzes the specific family structures and relations between family members that prevailed. It focuses on the domestic division of labor and discusses the impact of high female employment on gender roles in the family and in the socialist society. The second part deals with the effects of German unification on families in East Germany.     

Feminists, Islamists, and Political Change in Turkey

This paper examines how some feminist and Islamist women in Turkey helped bring about change in political values during the past decade. The traditional political culture upheld statist, corporatist (as opposed to liberal, individualist) norms. The state controlled religion in the name of secularism and limited democracy within the confines of formal equality. Both feminists and Islamists contested traditional political values by insisting on their own definition of their interests, as opposed to those that were state-enforced. The feminists questioned the justice of formal equality as they sought substantive equality; Islamist women challenged the secular concept of equality as they insisted on the justice of male-female complementarity. Both groups engaged in active politics and expanded the parameters of democratic participation as they sought substantive equality beyond formal equality. Yet the patriarchal heritage of Islam defined the limits of Islamist women's search for liberation within the confines of religion.     

Reviews

Thomas Ryba, The Essence of Phenomenology and Its Meaning for the Scientific Study of Religion
Daniel C. Dennett, Darwin's Dangerous Idea: Evolution and the Meaning of Life
Edited by Clifford N. Matthews and Roy A. Varghese, Cosmic Beginnings and Human Ends: Where Science and Religion Meet     

Positive Marginality: Antecedents and Consequences

This article presents evidence for the view that an important precursor to a feminist identity is a sense of one's own marginality plus a redefinition of what that marginality means. Choosing marginality appears to be a highly adaptive strategy for social activists who can pass as members of the dominant majority. Women leaders in psychology appear to be more likely to be Jewish and/or to be from working class backgrounds than one would expect by chance. An examination of their autobiographical narratives indicates that many of them have actively engaged their marginal identities and redefined them into a source of strength. This article also explores the historical and contextual factors that influence overt identification with some form of marginality. These factors include historical differences in the danger due to a particular stigmatizing social label, familial social activism, and the social power possessed by an individual woman. Finally, it is argued that positive marginality appears to promote an awareness that injustice is rooted in structural processes rather than personal inadequacy.