The art of the tincture: analytical supervision

Using the alchemical metaphor, effective supervision can be seen as an excellent example of the tincture: a little goes a long way. This paper offers a model of the dynamics in analytical supervision: a mirroring of the professional-self of the supervisee, the opportunity to learn through empirical factual knowledge, and, most importantly, experiential, interactive and dynamic learning. The container of supervision will be amplified using an image of the triple vessel of alchemy. The materia of supervision is discussed as 'amalgams' of complex related material. The supervisory field is seen in a triadic intersubjective and interimaginal manner. Jung's diagram of all the possible conscious and unconscious connections between patient and therapist is expanded to include the supervisory situation. Moving beyond projective identification as explanatory process, the concept of the mundus imaginalis is used as the medium for this triadic structure. The 'analytic third' expands to include the 'supervisory fourth' while incorporating the supervisor's imaginings of the patient as the quintessential experience of the imaginal other. The supervisor's attitude and state of mind are seen through the paradigm of active imagination. This state of mind is called supervisory reverie.     

Enhancing Interpersonal Intimacy in Colombian Gay Men Using Functional Analytic Psychotherapy: An Experimental Nonconcurrent Multiple Baseline Design

A growing body of research suggests that rejection sensitivity, a form of interpersonal guardedness associated with familial rejection and societal bias, is a transdiagnostic risk factor for anxiety and mood disorders in gay men. From a behavioral perspective, rejection sensitivity is conceptualized as avoidance of intimacy as the result of systematic social punishment of vulnerable behaviors. Despite the implications of rejection sensitivity for psychological well-being, clinical psychology lacks specific behavioral interventions for emotional intimacy at the level of the individual. Functional Analytic Psychotherapy (FAP) is a therapeutic approach developed to enhance interpersonal behaviors that promote intimacy and closeness through identification of, and contingent responding to, clinically relevant behaviors.A nonconcurrent between-participants design examined the effectiveness of 4 to 8 sessions of FAP on reducing intimacy-avoiding behaviors and increasing intimacy-promoting behaviors in three Colombian gay men.FAP implementation yielded significant increases in intimacy promoting behaviors (β = 65.65, S.E. = 11.48, p = .0004) with a large effect size calculated by the between-case standardized mean difference (BC-SMD (17.01) = 1.66, CI [0.69–2.73]). The increase in intimacy-promoting behaviors occurred without evidence for reduction or elimination of intimacy-avoiding behaviors.Recommendations for future research include (1) the implementation of longitudinal intensive studies to capture participants' out-of-session behavioral changes and (2) further research to determine FAP’s effectiveness for increasing intimacy-promoting behaviors among other sexual or gender minority individuals.     

There's a certain slant of light: Three attitudes toward the political turn in analytic philosophy

There has been a growing interest within analytic philosophy in addressing political and social issues, which has been referred to as the “political turn” in the discipline. The aim of this paper is twofold. First, it discusses the very characterization of the political turn. In particular, it introduces the definition proposed by Bordonaba-Plou, Fernández-Castro, and Torices, suggests that we should not consider the turn a form of activism, and explores an additional benefit of the ideal/nonideal distinction for characterizing the turn. Second, it addresses the concern of what attitude we should take in the face of the different sensitivities we might have with respect to what constitutes an injustice. Which philosophical works should count as part of the political turn? The paper explores three different attitudes toward this dilemma, and favors what it calls the revisionist attitude, which emphasizes the fact that our perception of injustice is subject to error.     

Hexagram 4 of the I Ching: Analytical Psychology and Jung's Developmental Process

Theories, as well as history itself, are subject to their archetypal underpinnings, as well as to synchronicity, cyclic and sequential change. Some of Jung's early life experiences, his theories, and their permutations in his followers are considered in relation to Hexagram 4 of the I-Ching.
Jung's infantile wounds, his lack of adequately mirroring and metabolizing parents gave rise to a Puer Aeternus complex. This complex is explored as it is brought out through the lines of Hexagram 4 in the I-Ching. The complex is considered as pertinent to some problematical parts of Jung's theory and its impact on analytic history and behavior. Jung's genius and adaptive healing use of the building blocks of this complex are also discussed.
It is proposed that the descendants of Freud and Jung internalize the problems of their forefathers in much the same way that patients internalize the problems of their parents. Particular theories suggest similar personal affinities (and even histories) in their followers. Jung's childhood problems are considered for the way they may reverberate in Jungian practice today.     

Book reviews

Ulanov, Ann & Barry., Transforming Sexuality. The Archetypal World of Anima and Animus.
Ulanov, Ann Belford., The Functioning Transcendent: A Study in Analytical Psychology.
Von Franz, Marie-Louise., Archetypische Dimensionen der Seele. [Archetypal Dimensions of the Soul.]
Stevens, Anthony & Price, John., Evolutionary Psychiatry: A New Beginning.
Field, Nathan., Breakdown and Breakthrough: Psychotherapy in a New Dimension.
Tacey, David J., Remaking Men: Jung, Spirituality and Social Change.
Lopez-Pedraza, Rafael., Anselm Kiefer: 'After the Catastrophe'.
Diamond, Stephen A., Anger, Madness and the Daimonic: The Psychological Genesis of Violence, Evil and Creativity.     

Book reviews

Palmer, Michael, Freud and Jung on Religion Kawai, Hayao, Buddhism and the Art of Psychotherapy Young-Eisendrath, P., Gender and Desire: Uncursing Pandora Hamilton, Victoria, The Analyst's Preconscious Hinshelwood, R. D., Therapy or Coercion? Does Psychoanalysis Differ from Brainwashing? Gallant, Christine, Tabooed Jung: Marginality as Power. Kulkarni, C., Lesbians and Lesbianisms     

Inquiry and Analysis: Dewey and Russell on Philosophy

In an environment characterized by the emergence of new and diverse (and often opposed) philosophical efforts, there is a need for a conception of philosophy that will promote the exchange and critical consideration of divergent insights. Depending upon the operative conception, philosophical efforts can be viewed as significant, insightful and instructive, or unimportant, misguided and not real philosophy. This paper develops John Dewey's conception of philosophy as a mode of inquiry in contrast with Bertrand Russell's conception of philosophy as a mode of analysis. I argue that while Russell's analytic conception of philosophy justifies the dismissal of non-analytic philosophies, Dewey's conception of philosophy provides a theoretical framework for the comparison, evaluation and interaction of alternatives.     

ON WEAK POSTPOSITIVISM: AHISTORICAL REJECTIONS OF THE VIEW FROM NOWHERE

Abstract: Postpositivists have lately joined post‐Husserlians in arguing that the deepest problem with Descartes' legacy is that it fosters the objectivist illusion that philosophers might actually come to think “from Nowhere,” or at least that they can self‐consciously choose whatever presuppositions they do accept. Yet this argument is easier to express than to incorporate into one's own thinking. It is perfectly possible to oppose the View from Nowhere, and even to criticize others for failing to understand its impossibility, and still do so … as if from Nowhere. This article is concerned with such compromised opposition—that is, with critics who reject, in ahistorical terms and from an ahistorical standpoint, an ahistorical conception of philosophy. It focuses on two figures from the empiricist‐positivist side of the Cartesian legacy, Rorty and Taylor, but their story is in important ways typical. Though their criticisms are certainly more radical and considerably more successful than those of many of their analytic colleagues, each retains in his own thinking more of the ahistorical or standpointless ideal than he realizes.     

注意的跨文化研究及意义

Nisbett提出东西方文化差异可能导致了注意的差异,但是并没有对这种现象的原因和机制提出直接的证据.最近几年来,文化对注意过程的影响有了新的研究和发现,证实了Nisbett最初的观点是正确的.文化与注意的行为研究包括在整体与局部加工、场依存与场独立、变化盲等方面的研究.对于注意文化差异的潜在原因和机制,研究者们主要从发展性研究、ERP和FMRI研究等方面进行探讨.未来研究需要进一步探索文化对其它注意指标的影响、文化与注意的脑机制以及文化与注意的应用研究等等.     

Sellars and Quine on empiricism and conceptual truth1

I compare Sellars’s criticism of the ‘myth of the given’ with Quine’s criticism of the ‘two dogmas’ of empiricism, that is, the analytic–synthetic distinction and reductionism. In Sections I to III, I present Quine’s and Sellars’s views. In IV to X, I discuss similarities and differences in their views. In XI to XII, I show that Sellars’s arguments against the ‘myth of the given’ are incompatible with Quine’s rejection of the analytic–synthetic distinction.