On receiving what has gone astray, on finding what has got lost

Disturbing emotions that act as bodily cryptograms waiting to be deciphered are currently understood as intra-psychic trauma. The author briefly discusses Fordham's concepts of deintegration and primitive identity, as well as early patterns of mother-infant attunement to describe how the empathic capacity of the analyst is dramatically challenged in helping patients to give birth to unbearable emotions that remain an undifferentiated entity. Referring to Ogden's understanding of the mechanism of projective identification, the author will explore how unconscious mental processes in the analyst and the patient can work at re-activating failures in the deintegrative process. Clinical material is presented to show how unconscious psychic events that affect the patient but cannot be known consciously can be born into mind by the analytic couple.     

An Existential Perspective of Body Beliefs and Health Assessment

Successful health assessments are ongoing and rely on a clinician/client interaction, which is influenced by both the client’s and the clinician’s beliefs about their bodies. These beliefs about the human body arise out of religious and cultural contexts. Theories often explain cultural context by comparison of differences and similarities between the client and the clinician and/or between the client and the dominant culture. This approach can carry a bias inherent in the comparison to dominant beliefs held by those with the most power and economic advantage. The author suggests an existential approach in which client and clinician bodies interact each as adept, autonomous individuals with a conglomerate of beliefs about body and health.The author is an Interdisciplinary PhD candidate in Music Therapy and Health Psychology at the University of Missouri-Kansas City Conservatory of Music. Her research goals include the interrelationship of music, spirituality, and cardiovascular health. She is a Board Certified music therapist and has served in that capacity since 1980 in mental health facilities, hospice, and private practice.     

大连地区健康人群体重指数分布状况的调查分析

调查分析大连地区健康人群中体重指数(BMI)、腰臀围比(WHR)的分布状况。对630例长期居住大连地区的21岁～60岁汉族健康成人的BMI、WHR进行调查分析,检测受检者身高、体重、腰围、臀围,按不同年龄段、不同性别分析BMI、WHR的性别及年龄分布。大连地区健康人群总体的平均BMI为(23.66±3.12)kg/m~2,其中男性为(24.66±2.88)kg/m~2。女性为(22.41±2.97)kg/m~2,经t检验有显著差异(t=11.85,P＜0.001)。BMI≥25的人群比例为24.1%,BMI≥30的为3.0%。BMI随年龄变化的曲线为斜线,从21岁～60岁,随着年龄的增长而显著升高,51岁～60岁达到最高峰;WHR随年龄变化的曲线为斜线,随着年龄的增长而显著升高,51岁～60岁达到最高峰。随着社会生活水平的提高,人群中BMI、WHR结构发生了明显的变化,肥胖者日趋增多,应重视超重和肥胖的防治工作。     

Performing the imago Dei: human enhancement,artificial intelligence and optative image-bearing

If the imago Dei is not a taxonomic definition but rather something that is performed in context, what are the implications for questions of human enhancement and the development of artificial intelligence (AI)? The author considers Alistair McFadyen’s performative vision of the imago Dei, one that actively seeks humanity in concrete situations, in the context of human enhancement and AI, asking the questions, ‘Does becoming cyborg through human enhancement make us less bearers of the divine image?’ And, ‘Can AI ever be considered to be in the image of God?’ Briefly tracing the shift in perspectives on the imago Dei, before considering what a performance of the image might look like, the author proposes three performances that have significant implications for questions about what it means to be human. To be an image-bearer is not dependent upon human DNA or species membership, but on an optative performance of the imago Dei.     

Optimism and positive body image in women: The mediating role of the feared fat self

We predicted that an expectancy judgment about acquiring a feared fat self and an expectancy judgment about acquiring a hoped-for thin self would mediate dispositional optimism on positive body image. We also predicted that the mediation pathway through the feared self would be significantly stronger than that through the hoped-for self. Participants were 208 female college students who reported their age, height and weight and completed measures of dispositional optimism, the likelihood of acquiring the feared fat and hoped-for thin selves, and positive body image. Statistical analyses revealed that only the perceived likelihood of acquiring the feared fat self mediated dispositional optimism on positive body image. Implications for future research are discussed.     

Generalised Chronic Musculoskeletal Pain as a Rational Reaction to a Life Situation?

While the biomedical model is still theleading paradigm within modern medicine and healthcare, and people with generalised chronicmusculoskeletal pain are frequent users of health careservices, their diagnoses are rated as having thelowest prestige among health care personnel. Anepistemological framework for understanding relationsbetween body, emotions, mind and meaning is presented.An approach based on a phenomenological epistemologyis discussed as a supplement to actions based on thebiomedical model.Within the phenomenological frame of understanding,the body is viewed as a subject and carrier ofmeaning, and therefore chronic pain can be interpretedas a rational reaction to the totality of a person'slife situation. Search for possible hidden individualmeanings in painful muscles presupposes meeting healthpersonnel who view the person within a holistic frameof reference.     

Health Policies and Bioethics: A Psychosocial Perspective in Managing the Moral Question

In Western democratic society, the specificity of the bioethical debate over the life-sciences involves bringing together many different study factors. The dilemmas raised by the new scientific discoveries highlight how contemporary common sense is plagued by a profound feeling of anguish over possible future anthropological developments. One of the central problems is the social construction of consent as a psychological strategy seeking to orient public opinion toward accepting new applications of science and technology. On the one hand, the general features in the epistemological analysis of the mind-brain identity are called into question; and on the other, together with all those research directions concerned with the “meaning of life,” we enter the dimension of the complex issue inherent in the possibility of establishing if there exists something transcending thought and what it may be. In both cases a problem is raised on which the meaning of human life and the world depend, while between the two universes described by medical science and ethical-philosophical thought a window of opportunity for important psychological research is opened. In order to understand such phenomena the present article defends the theory that social psychology must adopt as its subject matter “thinking society,” that is, society characterized by discussion and reasoning on themes relevant to bioethics.