The relationship between prospective memory and episodic future thinking in younger and older adulthood

Episodic future thinking (EFT), the ability to project into the future to “preexperience” an event, and prospective memory (PM), remembering to perform an intended action, are both examples of future-oriented cognition. Recently it has been suggested that EFT might contribute to PM performance but to date few studies have examined the relationship between these two capacities. The aim of the present study was to investigate the nature and specificity of this relationship, as well as whether it varies with age. Participants were 125 younger and 125 older adults who completed measures of EFT and PM. Significant, positive correlations between EFT and PM were identified in both age groups. Furthermore, EFT ability accounted for significant unique variance in the young adults, suggesting that it may make a specific contribution to PM function. Within the older adult group, EFT did not uniquely contribute to PM, possibly indicating a reduced capacity to utilize EFT, or the use of compensatory strategies. This study is the first to provide systematic evidence for an association between variation in EFT and PM abilities in both younger and older adulthood and shows that the nature of this association varies as a function of age.     

Cognitive approaches to the study of episodic future thinking

The concept of episodic future thinking—the ability to simulate events that may take place in the personal future—has given rise to an exponentially growing field of research that spans a variety of sub-disciplines within psychology and neuroscience. In this introduction to the special issue, we provide a brief historical overview of factors that have shaped research on the topic and highlight the need for additional behavioural work to uncover cognitive mechanisms that support episodic future thinking and differentiate it from other related modes of future-oriented cognition. We conclude by discussing the manner in which the various contributions to the special issue fill the gaps in our knowledge and make some of our own suggestions for future work.     

Divergent thinking in the grasslands: thinking about object function in the context of a grassland survival scenario elicits more alternate uses than control scenarios

The survival processing effect is a recall advantage for information processed in the context of a grassland survival scenario. The current studies build upon previous research suggesting the effect is due to elaborative encoding and functional thinking. In two experiments, participants completed the “alternate uses test” under five conditions: baseline, grassland survival, Ebola survival, moving to a new home and planning a bank heist. Experiment 1 stimuli were everyday objects. Experiment 2 stimuli were functionally ambiguous “mystery” objects. Number of generated uses was highest in the baseline, but the grassland scenario was consistently highest of the schematic conditions. Recall data lend support to the mnemonic superiority of the grassland condition. Results suggest that grassland scenarios place fewer attenuating constraints on divergent thinking. It is suggested that the survival processing effect might be usefully conceptualised as an effect of creatively thinking about object function in response to broadly defined problems.     

Commentary on ‘The arms of the chimeras’ by Béatrice Ithier

In this Commentary I will first of all summarise my understanding of the proposal set out by Béatrice Ithier concerning her concept of the ‘chimera’. The main part of my essay will focus on Ithier's claim that her concept of the chimera could be described as a ‘mental squiggle’ because it corresponds to Winnicott's work illustrated in his book ‘Therapeutic Consultations’ (1971). At the core of Ithier's chimera is the notion of a traumatic link between analyst and patient, which is the reason she enlists the work of Winnicott. I will argue, however, that Ithier's claim is based on a misperception of the theory that underpins Winnicott's therapeutic consultations because, different from Ithier's clinical examples of work with traumatised patients, Winnicott is careful to select cases who are from an ‘average expectable environment’ i.e. a good enough family. Moreover, Winnicott does not refer to any traumatic affinity with his patients, or to experiencing a quasi‐hallucinatory state of mind during the course of the consultations. These aspects are not incorporated into his theory. In contrast (to the concept Ithier attempts to advance), Winnicott's squiggle game constitutes an application of psychoanalysis intended as a diagnostic consultation. In that sense Winnicott's therapeutic consultations are comparable with the ordinary everyday work between analyst and analysand in a psychoanalytic treatment. My Commentary concludes with a question concerning the distinction between the ordinary countertransference in working with patients who are thinking symbolically in contrast to an extraordinary countertransference that I suggest is more likely to arise with patients who are traumatised and thus functioning at a borderline or psychotic level.     

Cognitive Pathways to Belief in Karma and Belief in God

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross-culturally recurrent cognitive processes. Specifically, past research has focused on humans' intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God—an agentic, morally concerned supernatural entity. However, much less is known about belief in karma—another culturally widespread but ostensibly non-agentic supernatural entity reflecting ethical causation across reincarnations. In two studies and four high-powered samples, including mostly Christian Canadians and mostly Hindu Indians (Study 1, N = 2,006) and mostly Christian Americans and Singaporean Buddhists (Study 2, N = 1,752), we provide the first systematic empirical investigation of the cognitive intuitions underlying various forms of belief in karma. We used path analyses to (a) replicate tests of the previously documented cognitive predictors of belief in God, (b) test whether this same network of variables predicts belief in karma, and (c) examine the relative contributions of cognitive and cultural variables to both sets of beliefs. We found that cognitive tendencies toward intuitive thinking, mentalizing, dualism, and teleological thinking predicted a variety of beliefs about karma—including morally laden, non-agentic, and agentic conceptualizations—above and beyond the variability explained by cultural learning about karma across cultures. These results provide further evidence for an independent role for both culture and cognition in supporting diverse types of supernatural beliefs in distinct cultural contexts.     

中国人整体性思维特征的情境评估法及其应用

创设了新的中国人思维特征的情境评估方法, 初步应用于整体性思维特征与创造力倾向关系的研究并对其信效度进行了检验。新评估法选取体现典型文化意境和中国人思维特征的成语谜语作为材料, 利用虚拟现实技术构建形与意、情境与语境相互转换的成语谜语文化园, 记录被试游览时即景说出的成语建立成语库, 并编码所录成语的思维特征类型以作为被试的整体性思维测量指标。基于测试数据的信效度分析表明整体性思维成语测试系统信效度表现良好。整体性思维与创造力倾向的相关分析表明, 整体性思维与创造力倾向中的好奇性显著负相关。研究首次证实了利用虚拟现实技术来重建传统文化情境以实现对中国人思维特征的情境评估的可行性, 提示基于虚拟现实技术的情境评估法在未来心理学相关研究中的应用价值。     

Psychosis,symbol, affectivity 2: another perspective on the treatment of psychotic disorder

This is the second of two papers concerning our study into an integrated approach to psychotic disorders conducted at the University Psychiatry Unit of Palermo’s Polyclinic over approximately 15 years; this paper concentrates on the clinical phenomena. The study aimed to find the best possible treatment and to improve the prognosis of this patient group. We have explored the efficacy of a range of psycho-therapeutic (cognitive-behavioural, systemic-relational, psychodynamic, group and others), psycho-pharmaceutical, psychiatric rehabilitative and psycho-educational treatments, with a hermeneutic approach instead of a systematic one. The study’s conclusions, described in the paper, are that all psychotic functions start with a nuclear psychic issue connected to emotional development. We describe how the most significant symptoms of acute psychotic manifestations (delusions and misperceptions) make use of an encrypted psychological meaning that can be decoded through the patient’s symbolic language. This language is a key element in diagnosis and in the choice of treatment. The paper describes how we revised our understanding of psychosis from being a brain disease to being a process aimed at the rearrangement of psychic functioning. Our significant results are described.     

George Floyd’s death and COVID-19: inflection points in the Anthropocene Era?

George Floyd’s death, the COVID-19 pandemic and climate change are on a continuum from the immediate shock of viewing a video-recorded murder, to millions dying worldwide from disease, to deaths related to climate change accumulating over a millennium. They participate in the powerful archetypes of death and inequality. ‘Increase’, Hexagram 42 in the I Ching, archetypically addresses inequalities at all levels – racial, economic, political and the profound imbalance between humans and the environment. Floyd’s death highlights the consequences of systemic racism and income inequalities. The pandemic as ‘nature’s revenge’ hits minority populations harder due to underlying health conditions resulting from poverty and greater exposure to the virus in the workplace. President Trump as Trickster showed Americans their shadow and his response to the pandemic amplified its severity. The pandemic has shocked our social, political and economic systems and paused our species rush into environmental disasters at many levels. The disruptions present opportunities for reflection, experimentation and developing new systems as old forms are challenged. The ecological dimensions of Jung’s concepts emphasize interconnectedness at all levels and the paradigm shift he called a ‘new age’ provides a framework for altering the course of the Anthropocene Era.     

The ethical dimension of analytical psychology

The centrality of the ethical dimension in Carl Gustav Jung's analytical psychology is demonstrated through careful reference to fundamental moments in the Jungian text. Tracking Jung's statements about the primacy of the ‘moral function’ (or ‘moral factor’) in the cure of neurosis as well as in the process of individuation, the ethical nature of the psychotherapeutic praxis proposed by Jung is highlighted. This allows us to see the ethical aspect of psychological conflicts, and thus to understand better why individuation can be seen as a ‘moral achievement’. Finally, the intelligible ethical structure of Jungian psychotherapeutic praxis is exposed.