The emergence of the ecological mind in Hua‐Yen/Kegon Buddhism and Jungian psychology

The complexity associated with deep interconnectedness in nature is beginning to be articulated and elaborated in the field of ecological studies. While some parallels to the psyche have been made and the field of Eco‐psychology has been developing, Jung's explicit contribution by way of the image of rhizomes has not been considered in detail. Philosopher Gilles Deleuze acknowledges borrowing the term from Jung, though he disagreed with Jung's Empedoclean use of the term. The paper presents some fundamental properties of rhizomes along with contemporary scientific research on mycorrhizal (fungal) networks. Comparisons are made, first with classical symbolic forms, demonstrating some overlap but also some differences. Then comparison of rhizomal networks is made to those found both in mammalian brains and in recent images of the ‘cosmic web’. While no hard conclusions can be drawn from these images, their remarkable similarities are suggestive of a need to reconsider what is meant by ‘intelligence’. The cosmic web is one of the largest structures in the known universe (clusters of galaxies which form into filaments and walls) with empty spaces in between. Exploration of the structure of this web leads to a discussion of dark matter and dark energy, current hot topics in science, probing into the mysteries of our ‘Big‐Bang’ cosmology. An additional comparison of the emerging image of the universe as a whole with the ancient Chinese Buddhist cosmological vision from the Hua‐Yen School (Kegon in Japan) again reveals profound parallels. The potential convergence of aspects of subjective, or meditative, explorations with objective scientific constructions is striking and offers links between East and West, as well as potential confirmation of the objective aspects of empathy.     

Analytical practice: do the new technologies have an impact?

Through commentary on four clinical vignettes, this article focuses on the anthropological transformations taking place in contemporary society, underlining their differences from the anthropologies of reference of the founding fathers of psychoanalysis. Hybridization between man and machine and the speeding up and alteration of communications which the new technologies promote are now crucial issues facing psychoanalysis. Social media and a 24/7 internet connection have produced deep changes in the way people live and perceive relationships. Analytical practice is not exempt from such issues, which can be particularly insidious, often subtle and difficult to recognize, or even underestimated or ignored by psychoanalysts outright, in order to preserve the illusion of a complete understanding of what unfolds in the analytical space. The authors suggest that such transformations, by (partially) rendering inadequate the theoretical and technical corpus on which the various depth psychologies are founded, require personal engagement on the part of psychoanalysts in the search for new strategies to treat their patients, with the consequent abandonment of the ‘certainties’ offered by sclerotic models of clinical procedure.     

Evidence for spontaneous level-2 perspective taking in adults

Social interactions are fostered by humans’ propensity to compute their partner’s perspective online. However, due to the mindreading system’s limited capacity perspective taking (PT) was argued to occur spontaneously only for level-1, but not level-2 perspectives. We propose that level-2 perspectives (containing aspectual information) can also be computed spontaneously if participants have reason to assume that the partner is indeed aware of the objects’ aspectual properties. Pairs of adult participants took part in the modified version of Surtees, Butterfill, and Apperly’s (2012) number verification paradigm. Participants had prior information on their partner’s task, which either called for processing aspectual properties or did not. The partner’s inconsistent perspective was found to interfere with RT-s providing evidence for spontaneous level-2 PT. However, such interference only occurred when the partner’s task involved processing the perspective dependent object feature, suggesting that PT was sensitive to the other’s awareness of the to be represented information.     

Individual differences in flow proneness are linked to a dopamine D2 receptor gene variant

Flow is a special mental state characterized by deep concentration that occurs during the performance of optimally challenging tasks. In prior studies, proneness to experience flow has been found to be moderately heritable. In the present study, we investigated whether individual differences in flow proneness are related to a polymorphism of the dopamine D2 receptor coding gene (DRD2 C957T rs6277). This polymorphism affects striatal D2 receptor availability, a factor that has been shown to be related to flow proneness. To our knowledge, this is the first study to investigate the association between this trait and a specific gene variant. In a sample of 236 healthy Hungarian adults, we found that CC homozygotes report higher flow proneness than do T allele carriers, but only during mandatory activities (i.e., studying and working), not during leisure time. We discuss implications of this result, e.g., the potential mediators of the relationship.     

内隐多效性选择的ERP证据

采用事件相关电位技术,考察内隐多效性选择及其神经机制。被试的任务是认真观看配对的纯色图片刺激,并进行分类按键反应。实验结果发现,在P2上,积极启动刺激比对照刺激激发了更大的P2波幅; 对比对照刺激,积极启动刺激在左脑、大脑中部和后脑诱发了更大的P2波幅,其中右脑的效应最大。在N2上,积极启动刺激比对照刺激激发了更小的N2波幅; 对比对照刺激,积极启动刺激在左脑、大脑中部和后脑诱发了更小的N2波幅,其中右脑的效应最大。在P3上,积极启动刺激比对照刺激激发了更大的P3波幅; 对比对照刺激,积极启动刺激在左脑、大脑中部和后脑诱发了更大的P3波幅,其中右脑的效应最大。研究结果表明当外显目标与内隐目标同时被呈现时,被试趋向于做多效性选择,这可能表明无意识信息加工具有相当大的权重。且右后部脑区可能是加工多效性刺激的核心和关键区域,P3成分可能反应了内隐多效性选择的精细加工过程,能够作为内隐多效性选择的有效的ERPs指标。     

厌恶与恐惧情绪习得的性别差异研究:一项ERP研究

采用事件相关电位技术（ERPs）,用条件性习得范式探讨厌恶与恐惧情绪习得的性别差异。行为结果表明,在成功习得厌恶、恐惧和中性情绪之后,男女性在唤醒度维度上,性别差异显著;脑电结果表明,在早期N1和P2成分,厌恶情绪与恐惧情绪的习得无显著性别差异;但男女不同性别在N2成分上差异显著,主要表现为女性在厌恶、恐惧、中性这三类CS的N2成分均差异显著,但男性仅厌恶与中性情绪的CS差异显著。结果表明在负性情绪的习得中,女性比男性更敏感。     

Eating behaviors and emotional distress are predicted by treatment and adverse outcome in patients with type 2 diabetes

Depression and anxiety are hightly prevalent among patients with Type 2 Diabetes (T2D), however not commonly related to outcomes, treatment and comorbidities. Eating behaviors could also have an implication. To evaluate the relation between mood and eating behaviors with demographic, physical, treatment, biochemical profiles and chronic comorbidities in T2D we conducted this exploratory cross sectional study in a population from Mexico. Hospital Anxiety and Depression Scale and the Three Factor Eating Questionnaire Revised 21 (TFEQ-R21) were correlated with age, gender, blood pressure, treatment and comorbidities (nephropathy, neuropathy, retinopathy and cardiopathy). Multi-linear regression models and 2^k factorial analyses were conducted. Sixty-one patients (31 male) 55 years old (SD 13) with at least 5 years of T2D were included. Anxiety correlated with depression (r = 0.25, p < 0.05). Gender (women) (std B 0.026, p < 0.001), insulin therapy (std B 0.3, p = 0.11), systolic blood pressure (std B 0.263, p = 0.02) and cardiovascular disease (std B 0.232, p = 0.035) predicted depression. Insulin therapy had a positive effect in cognitive restraint. (std B 0.32, p = 0.001). Age (std B 0.37, p = 0.003) and systolic blood pressure (std B 0.237, p = 0.048) predicted positively emotional eating (not previously published). 2^k factorial analyses proved additive interaction between complications and insulin therapy with depression. This study supports the relation between mood disorders and eating behaviors with demographic, physical, treatment, biochemical profiles and chronic comorbidities in T2D and the additive interaction between factors and mood disorders.     

On matters of mind and body: regarding Descartes

In this paper the author considers Descartes’ place in current thinking about the mind‐body dilemma. The premise here is that in the history of ideas, the questions posed can be as significant as the answers acquired. Descartes’ paramount question was ‘How do we determine certainty?’ and his pursuit of an answer led to cogito ergo sum. His discovery simultaneously raised the question whether mind is separate from or unified with the body. Some who currently hold that brain and subjectivity are unified contend that the philosopher ‘split’ mind from body and refer to ‘Descartes’ error’. This paper puts forward that Descartes’ detractors fail to recognise Descartes’ contribution to Western thought, which was to introduce the Enlightenment and to give a place to human subjectivity. Added to this, evidence from Descartes’ correspondence with Princess Elisabeth of Bohemia supports the conclusion that Descartes did in fact believe in the unity of mind and body although he could not reconcile this rationally with the certainty from personal experience that they were separate substances. In this Descartes was engaged in just the same dilemma as that of current thinkers and researchers, a conflict which still is yet to be resolved.     

Who is my Jung? Memories,Reflections, Prospects

The author describes his personal and professional journey in relation to the subject of the AJA 40^th anniversary conference, ‘Who is my Jung?’ The first part of the paper covers his early life and his attempt to bring together two opposing parts within him: valuation of a scientific approach, and an interest in the inner world, dreams and the paranormal. Discussion of his professional life follows, including his relationship with Gerhard Adler, past problems and splits within the Jungian community and the author's attempts to heal these. The value of both remembering and forgetting is questioned. This leads onto ideas that bring value and meaning to his work and life, and which bridge the inner divisions he felt in his early life: notably Jung's focus on applying scientific theory to the mystery of the psyche, his relational attitude (exemplified by the dialectical process and his interest in countertransference) and his theory of synchronicity. Recent discussion in Jungian writing has questioned the nature of synchronistic experiences and explored how they may emerge naturally from complex systems. The paper ends the author's continuing journey with two personal vignettes describing how meaning may emerge from the unconscious.     

Outside‐In: Jung's myth of interiority ambiguated. Or ‐ Knowing me,Knowing Jung – ahah!

Given his lifelong battle against one‐sidedness Jung's persistent prioritising of the ‘inner life’ over the ‘outer’ can seem problematic. The question is raised as to whether an approach that seems to verge uncomfortably close to solipsism can sometimes render Jung blind to the intuition that psychic life is constituted by an on‐going interplay between inner and outer, self and other (an intuition that he himself sometimes articulated so brilliantly). The ‘ambiguation’ of Jung's work offers an opportunity to confront this problem by utilising a critical dynamic that is consistent with Jung's psychological insights.