Extending the classical view of representation

Representation has always been a central part of models in cognitive science, but this idea has come under attack. Researchers advocating the alternative approaches of perceptual symbol systems, situated action, embodied cognition, and dynamical systems have argued against central assumptions of the classical representational approach to mind. We review the core assumptions of the representational view and these four suggested alternatives. We argue that representation should remain a core part of cognitive science, but that the insights from these alternative approaches must be incorporated into models of cognitive processing.     

象征之镜的生产和生产之镜的象征,或马克思和鲍德里亚

鲍德里亚批评马克思的逻辑有一个递进过程,从最初借助于马克思的拜物教理论发展出一种以符号(或形式)分析为核心的消费社会观,到对马克思主义“生产力”理论批评,最后以“象征交换”理论替代马克思的“生产”理论。在这一过程中,他把西方马克思主义哲学逻辑的失败原因追溯到马克思主义起点上,并借助于结构主义、精神分析和相关人类学成果构建了一种从象征关系入手对当代资本主义文化和意识形态的批判话语,但是在根本上“象征之镜”却是资本主义“生产之镜”话语之外的另一种非历史话语,批判本身成为与历史生成具体情境无关的一种话语反对另一种话语的斗争。在直接的意义上,鲍德里亚式的批评是当代左派激进文化批判的困境表现。     

Body–Mind Integrality: Remarks on the Nature and Origin of Universe and Life

This article summarizes scientific knowledge in the fields of quantum physics and medical science regarding the origin and the nature of the universe and life. The recent discoveries in the fields of biophysics, genetics, epigenetics, neuroscience, and psychosomatics describe the universe and life as highly coherent systems where information is a key factor. In this concept living systems are cognitive networks in a dynamic relationship with their environment. Health in this context is a dynamic balance in a subject in which the information flows functionally. Disease is identified as a pathology of information that can be classified in a new way, considering two different codes of meaning—the semiotic and the symbolic.     

The dream between “here‐and‐now” and “there‐and‐then”

The analysand recounts his/her dream now, and here, in the setting. Though a dream may be recounted repeatedly, the human situation in which the recounting takes place is unrepeatable. Each moment of the analytic relationship is unique, and the recounting is essentially relational. Even if the dreamer were to read from a written text, his/her voice and non‐verbal aspects would render the communication unique. Not only the recounting but also the content recounted may present relational aspects, manifest or latent, but of a relational nature different from that of the session “here‐ and‐now”. The dream dreamt belongs to the “there‐and‐then”, and its analysis, like every analysis, implies an objectification. The analyst reacts to the recounted dream, trying to objectify it in its “there‐and‐then” and also inviting the dreamer to a common task. Working on the manifest content, free associations and interpretations of symbols, they voyage through the time and space of the analysand's life. The recounted dream involves the “here‐and‐now” of the session and asks to be meaningful as a cue in the analytic dialogue (what is the meaning of recounting this dream at this moment). At the same time it refers back to the dream dreamt, to a “there‐and‐then” which, if it is not to remain “an unopened letter”, must be received as an enigmatic challenge and a window on the unconscious, open and ready to close. Thinking of an opening of the dreamer's unconscious the analyst may find himself/herself faced with an opening of his/her own unconscious.     

When Words Are No Longer Necessary: The Gift of Ritual

SUMMARY

This study is an exploration of non-verbal forms of communication which have become ritualised, particularly m the care of people with dementia. Rituals, which are culturally determined, may be inclusive or exclusive; they may lose their meaning or send out mixed messages, but m general they uphold the structure of society. There is a strong link between religion and ritual and for people with dementia, ritual may be extremely important m maintaining their sense of belonging within the community of faith. It looks at some of the issues to be addressed when worshipping with people with dementia.     

二语情绪概念理解中的空间隐喻

采用空间启动范式考察二语情绪概念理解中是否激活空间信息, 即是否存在空间隐喻。实验1探讨单通道二语情绪概念理解中的空间隐喻, 实验2则探讨跨通道二语情绪概念理解中的空间隐喻。实验1中让32名母语为汉语的汉-英双语者先看一个英文情绪词, 接着进行视觉空间位置判断, 最后再让被试判断之前呈现的情绪词是积极词还是消极词。实验2中40名母语为汉语的汉-英双语者完成跟实验1类似的任务, 不同之处为英文情绪词以听觉形式呈现。两个实验的结果表明, 跨语言和跨通道的情绪词的空间隐喻受到空间位置方向的影响。垂直位置方向上, 二语情绪词在单通道和跨通道中都表现出了空间隐喻; 水平位置方向上, 二语情绪词没有表现出空间隐喻。该结果说明了情绪概念的空间隐喻会受到个体经验的影响, 进一步支持了知觉符号理论。     

Considerations on the precedence of the scenes,the contact barrier and the separation of conscious and unconscious

In this essay the term ‘scene’ which has been developed in the German psychoanalytic discussion, is confronted with the terms ‘total situation’ and ‘psychoanalytic field’, showing common features as well as differences. Thereafter four child observations are presented, through which light is thrown onto the scenic structures which make the foundations of early experience. In the precedence of scenes those structures are omnipresent whereas subjectivity only gradually builds up. It is shown how the development of subjectivity and the differentiation of consciousness and unconscious go along with overcoming the precedence of scenes, by breaking them up and reorganizing them. Thus scenes can become metaphors, which are used for ‘translating’ experience and for building up the contact barrier.     

From mimesis to agency: Clinical steps in the work of psychic two‐ness1

In this paper, through the study of the clinical process of a girl starting treatment at the age of 3 years 10 months, who was thought of as a dummy by her family and who came for consultation when the assumed genetic aetiology was questioned, the authors build upon Tustin's contributions on the context of togetherness and the crisis of two‐ness, and upon Eugenio and Renata Gaddini's on the precursor object. The mimetic phenomena enacted with an older brother and at the kindergarten are found to result from cumulative trauma at her contacting a loving but mind–blind mother. After an initial stage of transference autism, enactment in the session of the traumatic situation was the first step in surmounting her autistic pseudo–stupidity. Mimetic transference dynamics took place principally at the level of the gaze, leading to the unfolding of the work of two–ness to a differentiation from the analyst as psychic breast, on the road to symbol formation and personal agency.