EARLY MODERN PROTESTANT VIRTUOSOS AND SCIENTISTS: SOME COMMENTS

The following essay is divided in three parts. First, while sharing in principle Harrison's hypothesis of an affinity between the sixteenth‐century Reformation and early modern science, it questions the connection between the latter and the Weberian “disenchantment of the world.” Second, it suggests a broader group of possible actors than that envisaged by Harrison in referring to virtuoso collectors and their cabinets of curiosities who are rather marginalized in Harrison's narrative. And third, it highlights (in agreement with Harrison) the physico‐theology of the second half of the seventeenth and the first half of the eighteenth century and beyond as an important temporary fusion of religion/theology and science at a time when the new science was still striving for social and religious respectability.     

Marital Processes Linking Gender Role Attitudes and Marital Satisfaction Among Mexican‐Origin Couples: Application of an Actor–Partner Interdependence Mediation Model

Informed by dyadic approaches and culturally informed, ecological perspectives of marriage, we applied an actor–partner interdependence mediation model (APIMeM) in a sample of 120 Mexican‐origin couples to examine (a) the associations linking Mexican immigrant husbands’ and wives’ gender role attitudes to marital satisfaction directly and indirectly through marital processes (i.e., warmth and negativity) and (b) whether the associations between spouses’ gender role attitudes and marital processes were moderated by wives’ employment. Although previous research has identified spouses’ gender role attitudes as potential predictors of spouses’ marital satisfaction, no study has examined these links in a dyadic model that elucidates how gender role attitudes may operate through processes to shape marital satisfaction and conditions under which associations may differ. We found that when spouses reported less sex‐typed attitudes, their partners reported feeling more connected to them and more satisfied with the marriage, regardless of whether wives were employed. Our results suggest that marital satisfaction was highest for those Mexican‐origin couples in which marital partners were less sex‐typed in their attitudes about marital roles to the extent that partners’ attitudinal role flexibility promoted spouses’ feelings of warmth and connection to their partner.     

Treating Multidimensional Presenting Problems with a Mutually Integrative Approach Using the Genogram

The present article introduces a case study and describes a mutually integrative approach to treating a complex presenting problem. This article examines the specific issues surrounding integration when a supervisor and supervisee hold different theoretical perspectives. On occasion, such a relationship demands that the supervisee adhere to the model being taught by the supervisor. Examining integration in this format presents many advantages for both treatment and training. The key to the mutual integration is that two schools of psychotherapy can be combined in a way that creates a synergy; in that, together they are more powerful than either may be in isolation. A genogram with symbols from each model is incorporated to focus the treatment and create a format for the mutual integration.     

Cultural identity in Siberia and in analytical practice

This paper discusses the main features of Siberian identity formed throughout the historical development of Siberia under the influence of social, economic, geographical, climatic, and other factors. Siberian cultural identity is closely connected with the mythology and ancient religion of the indigenous peoples of Siberia – shamanism, whose rituals, images, symbols, and motifs are often manifested in the clients’ dreams. Following an in‐depth study of Siberian history and culture, I formulate a complex of homelessness rooted in a deep collective trauma that left its imprint on people’s psyche. Three clinical cases presented in the paper reveal a deep relationship between cultural complexes and collective traumas on the one hand, and individual complexes and traumas, on the other. My psychotherapeutic practice shows that a client’s awareness of their history and culture brings them closer to the meaning and source of their suffering, which, in turn, helps them find their own way of individuation, rather than relive the transgenerational trauma of their ancestors.